Ritvik and

The True Conception Of Sri Guru Tattva

SUBMITTED BY PURU DAS ADHIKARI

USA, May 6

The Bhaktivedanta Memorial joyfully
announces the distribution of the
newly printed magazine, "The
True Conception of Sri Guru
Tattva", The relation between Guru and
Disciple. This compilation of six essays with
two Appendix presents essays and discourses
establishing the Gaudiya Vaisnava Siddhanta,
by Sri Srimad Bhaktivedanta Naryana
Goswami Maharaj.

Copies of the magazine can be obtained by
visiting Srila Narayan Maharaj’s American tour or by contacting myself
in New York or Nanda Gopal Prabhu in Badger Ca. You can write to
me. The "about the author" link below has my email and snail mail
addresses.

Since there is so much discussion of guru tattva, and in particular rtvik
on VNN I am presenting here for your examination one article from the
magazine entitled:

Rtvik and Sri Guru Tattva

Introduction

After the physical departure of His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada, and uttama-bhagavata acarya, there have been
many questions about his disciples acting as gurus, some of whom have
fallen down. Thus there is an overall concern about gurus amongst his
followers and how to properly continue the line.

The ‘guru-tattva’ and ‘rtvik’ discussions now challenge the assembled
devotees to understand Srila Prabhupada’s desires regarding Vaisnava
initiation. There are several sincere, yet conflicting viewpoints
interpreting Srila Prabhupada’s intentions. The ‘rtvik proposal’
suggests that Srila Prabhupada desired that a system be set up for
devotees (as rtviks) to initiate on his behalf even after his departure,
and those new initiates would continue to be his disciples alone.

At Sri Kesavaji Gaudiya Matha, Mathura, curious devotees asked Sri
Srimad Bhaktivedanta Narayan Maharaj questions on this topic. Srila
Narayana Maharaj is always happy to clarify siddhanta and to glorify
Srila Prabhupada. To help us grasp Srila Prabhupada’s intentions for
the continuation of the Krsna consciousness movement, Srila Narayan
Maharaj presents here pertinent references from the Vedic scriptures
(Gita, Srimad-Bhagavatam, Caitnya-caritamrta,Upanisads,
Ramayana), clearly conveying the true meaning of ‘rtvik’, and how it
is viewed in relation to the eternal system of guru-parampara.

For the many devotees whoare trying to serve Srila Prabhupada
Bhaktivedanta Swami Maharaj and Sri Caitanya Mahaprabhu’s
sankirtan movement, we hope the following explanations will offer
criticially important insight into these often misunderstood topics.

The meaning of the word ‘rtvik’

Q: According to scripture, what is themeaning of rtvik?

A: Tesam rg yatrarthavasena pado-vyvastha–"The Vedic mantras in
which the quarters are arranged to carry complete meaning and are
composed according to the science of meter are called rca or rg."
[Pangala-sutra 2.9.32], The established conclusion of all the Vedas,
discovered deep within the Vedas, is pure devotion unto
Vrajendra-nandana Sri Krsna, who is all-mighty (sarva-saktiman) and
an ocean of all nectarean mellows (akhila-rasamrta-sindhu).
However, externally, the Vedas appear to be related to the
performance of yajna (sacrifice), but the Sama-Veda and yajur-Veda
are directly related with sacrifices and their rituals.

‘Rtau yajtiti rtvik.’ One who conducts sacrifices according to Vedic
mantras is called a rtvik. There is an arrangement of sixteen types of
rtviks to peform Vedic sacrifices. These are Brahma,udgata, hota,
adhvaryu,Brahmaccsi, prastota, matiavarun, pratisthata, pota,
pratiharta, accavak, nestha, agnidhra, suBrahmanya, gravastota,
and unyaita. The yaman empoys priets to perform sacrifices for him
and pays them. He selects these sixteen types of rtviks for the
sacrifices. All these are virtuous, of high character, learned in the
Vedas and expert in execution and supervision of sacrifices. Among all
these sixteen rtviks, hota, udgata, adhvaryu and Brahma are
prominent.

Four types of prominent rtviks

(1) One who invokes the particular deities (devatas) to be present in
the sacrifice by reciting the Mantras of Rg-Veda, and thus performs
the sacrifice , is called hota..

(2) One who sings aloud the hymns of Sama-Veda in adoration of
invoked deities is called ugata.

(3) The adhvaryu murmurs the prosaic section of the Yajur-Veda, and
performs his specific duties. His participation in yajna is quite
prominent.

(4) Protecting the yajna from external obstacles, rectifying the possible
mistakes in recitation, and removal of various types of discrepancies
arising in the detailed performances related to yajna, is the function of
Brahma. He is the chief priest of yajna. He supervises the over all
functioning of yajna and rectifies the faults. So this Brahma is
considered superior to all other rtviks. Hence it is imperative for the
Brahma, who undertakes the main responsibility to supervise the whole
sacrifice, to have complete knowledge of the three Vedas (Rg, Sama,
Yajur).

Rtviks mentioned in Vedic History

In: Valmiki’s Ramayana, similar descriptins about rtvik are found:

Na sadanga vidatrasinnavrato nabahusrutah
Sadasyastasya vai rajnyo navada kusala dvijah

[Bala-Kanda, 14.29]

"In the putresti-yajna (sacrifice performed with the desire to have a
son) conducted for Maharaj Dasaratha all the conductors, or rtviks,
were well-versed in all the limbs of the Vedas. They were all strict
celibates, and had heard the Vedas repeatedly and systematically from
expert knowers of Vedas. All of them were expert in philosophical
discussion and assertions."

We find another example of sixteen rtviks described in the Ramayana
in the description of asvamedha-yajna.

hayasya yani cangani tani sarvani brahmanah
Agnau prasyanti vidhivata samastah sadasritivirjnh

[Bala-kanda, 14.38]

"All sixteen types of rtviks started to offer oblative articles
systematically into the fire, which were required as integral limbs of the
asvamedha-yajna."

Rtviks employed to help fulfill fruitive desires

Beginning from the Vedic period up to Dvarapa-yuga, it is seen that
many great emperors have obtained their desired fruits by flawless
performance of sacrifices. Because these kings were not

Expert in the Vedas and in pefomring sacrifices, they themselves
became yajmans, and they appointed As rtviks, non-greedy and
virtuous brahmanas, who were well-versed in the Vedas and in
performance of yajna. Sometimes even brahmanas, who were
knowers of the Vedas used to perform the Vedic sacrifices with the
help of rtviks in order to fulfill their fruitive desires. Generally all of
these sacrifices were performed for fulfilling material desires, the chief
of which was the attainment of heavenly planets.

Function of rtvik is not related to transcendental bhakti

Q: What is the relationship of rtvik with guru-tattva as described
in scriptures?

A: After deliberation upon the Mahabharata (the fifth Veda),
Valmiki’s Ramayana , and the Puranas, It becomes very obvious that
rtviks have nothing to do with paramartha, the subjects of the
supreme transcendental goal, namely atma-tattva (the science of the
self), bhagavata-tattva (the science of Bhagavan), bhakti-tattva and
so on. The rtvik does not aim to attain mukti in the form of
emancipation from mundane miseries, nor to attain eternal service to
the lotus feet of Bhagavan after becoming free from the cycle of birth
and death. After the completion of yajnas, the yajman pays the
appropriate remunerations (daksina) to the rtviks and sends them
away. The yajman and the rtvik have no mutual eternal relationships.

In Srimad bhagavatam and Mahabharata also there are very few
contexts which are related to rtviks. In Srimad-Bhagavatam wherever
the word "rtvik" has been mentioned, it is used only in connection with
the performance of yajnas, and nowhere can it be found being used in
relation to paramartha or supreme transcendental goals. In the famous
episode of Puranjana, there is a reference in which King Pracinabharhi
performed unlimited numbers of yajnas through his rtviks. As a result
of these yajnas the eastern portion of the earth was completely
covered by sacrificial grass mats (kusa). In many of these
asvamedha-yajnas animals were also sacrificed. Still the king’s mind
was restless. Eventually by the instructions of Davarsi Narada he
realized the futility of yajnas performed to fulfill material desires. After
completely abandoning them, he entered into the path of bhakti. This
topic is illustrated in the Fourth Canto of Srimad Bhagavatam.

In the Adi-parva of Mahabharata, regarding the topic of the
Khandavana-daha, the burning of the Khandavana forest, there is a
descriptive episode of Kind Svetaki. During his lifetime King Svetaki
had so many yajnas performed that all of his rtviks became fed up
with such yajnas. In spite of receiving high remuneration from the king
for their services, as well as repeated requests that they continue
performing yajnas for him, these rtviks were no longer willing to act
as rtviks. Thus, becoming hopeless Svetaki took shelter of Mahadeva
Sankara. He performed worship of Sri Sankara for a long time and thus
pleased him. Kind Svetaki asked for the benediction that Sri Sankara
would accept the post of rtvik and complete the performance of his
yajnas. Being pleased with the king, Mahadeva Sankara ordered his
partial expansion, Maharsi Durvasa, to accept the post of rtvik and
complete King Svetaki’s yajna. Apointing maharsi Durvasa as the
chief (Brahma) rtvik, King Svetaki successfully performed his yajnas
thrgough him, and at last attained Svarga-loka according to his desires.

As described in Valmiki’s Ramayana, Maharaja Dasaratha performed
asvamedha-yana and putresti-yajna with the intention of having a
son. He appointed Ringi Rsi, who was well-versed in all the Vedas, as
the chief rtvik(Brahma). As a result of this performance he had four
sons. Furthermore, Maharaja Sri Ramacandra , following the
loka-maryada (moral principles and social customs for kings),
performed many yajnas such as asvamedha through Maharsi
Vasistha, Vamadeva and other rsis and munis who knew the Vedas
completely.

The Supreme Lord advises to endeavor only toward paramartha

Thus it becomes obvious that all such yajnas are performed merely to
fulfill mundane desires and to attain svarga, but they are never
performed in pursuance of paramartha, transcendental bhakti.
Bhagavan Sri Krsna, while giving instructions to Arjuna in
Gitopanisad, has Himself said:

trai-vidya mam soma-pahputa-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan

[Gita ,9.20]

"Those who study the Vedas and drink the soma juice, seking the
heavenly planets, worship Me indirectly. They take birth on the planet
of Indra, where they enjoy godly delights."

te tvam bhuktva svarga-lokam vislam
ksine punye martya-lokam visanti
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante

[Gita 9.21]

"When they have thus enjoyed heavenly sense pleasure, they return to
this mortal planet again. Thus, through the Vedic principles, they
achieve only flickering happiness."

In other words, people who are attached to performing the fruitive
activities mentioned in the three Vedas (Rg,Sama and Yajur), worship
Me by performing yajnas, and, accepting the remnants (soma-rasa) of
yajna, they become free from sins and pray for the destination of
heaven. As the result of their pious activities they attain Indra-loka, and
there they enjoy the objects of divine pleasure available to the
demigods. After enjoying the fret sense pleasures available in heaven,
they again fall back to the material world due to gradually exhausting all
of their pious deeds. Thus, these people who perform yajnas to fulfill
their material desires, as prescribed in the above three Vedas,
repeatedly return to this material world. Sri Krsna also says:

trai-gunya-visaya veda
nistrai-gunyo bhavarjuna
nirdvandvo nitya-sattva-stho
‘niryoga-ksema atmavan

[Gita, 2.45]

"The Vedas deal mainly with the subject of the three modes of material
nature. O Arjuna, become transcendental to these three modes. Be
free from all dualities and from all anxieties for gain and safety, and be
established in the self."

The Supreme Personality of Godhead is saying: O Arjuna, giving up the
three types of modes described in the Vedas, be fixed in
nirguna-tattva, the absolute reality beyond the three modes. I alone
am the supreme absolute truth established in the Vedas. There isn o
reality which is greater than Me. Unalloyed devotion, suddha-bhakti,
unto Me bestows the highest welfare upon jivas.

The necessity of approaching a sad-guru for eternal and transcendental
benefit

And further Sri Krsna says:

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah

[Gita, 4.34]

"Just try to learn the truth by approaching a spiritual master. Inquire
from him submissively and render service unto him. The self-realized
souls can impart knowledge unto you because they have seen the
truth."

For understanding Me, the supreme absolute reality, which is the
topmost benefit of the jiva, one must approach a guru, who has
realized the truth. By offering him obeisances, inquiring submissively
from him and by rendering service to him, you should please him. Thus
pleased he will bestow upon you knowledge of jiva-tattva (the pure
constitutional nature of the self), para-tattva (the nature of supreme
absolute reality), and bhakti-tattva. After knowing all these, your
human life will be successful.

Is it clear that, other than imparting knowledge of bhagavata-tattva,
bhakti-tattva, and atma tattva, the tattva darsi (self realized) guru
has nothing to do with the fulfillment of one’s temporary mundane
desires.

It is said in the Upanisads:

Tad-vijanartham sa gurum evabhigacchet
Samit-[panih srotriyam Brahma-nistham

[Mukunda Upanisad, 1.2.12]

"To learn the transcendental subject matter, one must approach a
spiritual master. In doing sohe should carry fuel to burn in sacrifice.
The symptom of such a spiritual master is that he is expert in
understanding the Vedic conclusion, and therefore he constantly
engages in the service of the Supreme Personality of Godhead.:"

Furthermore it is said in Svetasvatara Upanisad (6.23):

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

"Only in the hearts of great saints, those who have transcendental
devotion (parap-bhakti) unto Sri Bhagavan and also toward their
Gurudeva, is the essenceof all theVedas revealed."

A similar statement is found in Srimad Bhagavatam also:

tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
Brahmany upasamasrayam

[Bhag,, 11.3.21]

"Any person who serisously desires to achieve real happiness must
seek out a bona fide spiritual master and take shelter of him by
initiation. The qualification of the spiritual master is that he must have
realized the conclusion of the scriptures by deliberation, and must be
able to convince others of these conclusions. Such great personalities
who have taken shelter of the Supreme Godhead, leaving aside all
material considerations, are to be understood as bona fide spiritual
master."

Bhakti, in the form of loving service to the lotus feet of Sri Krsna, is
the only auspicious path for the jivas. To know this, the inquisitive
sadhakas (practitioners) must take the shelter of the lotus feet of a
sad-guru. Only one who is very expert in the understanding of
sabda-Brahma (the conclusions of the Vedas), who has realized the
supreme absolute truth and who is never overpowered by mundane
sense objects or miseries is a sad-guru. In Sri Caitanya —cariitamrta
also this conclusion is established.

Brahmanda bramite kona bhagyavan jiva
Guru-krsna-prasade paya bhakti-latu-bija

[Cc Madhya, 19.151]

"According to their karma, all living entities are wandering throughout
the entire universe. Some of them are being elevated to the upper
planetary systems, and some are going down into the lower planetary
systems. Out of many millions of wandering living entities, one who is
very fortunate gets an opportunity to associate with a bona fide spiritual
master by the grace of Krsna. By the mercy of both Krsna and the
spiritual master, such a person receives the seed of the creeper of
devotional service."

tate krsna bhaje, kare gurura
maya-jala chute, paya krsnera carana

"If the conditioned soul engages in the service of the Lord and
simultaneously carries out the orders of his spiritual master and serves
him, he can get out of the clutches of maya and become eligible for
shelter at Krsna’s lotus feet."

The role of Guru in the sat-sampradaya

From the above scriptural evidences it is very clear that the relationship
between guru and sisya (disciple) is eternal and transcendental.
Gurudeva is described as the svarupa and prakasa (manifestation) of
Bhagavan. Therefore he must always be worshipped like Bhagavan.
Only by his mercy can a jiva who is bound in the grips of maya be
freed, and after being situated in his pure constitutional position, become
engaged in the service of Bhagavan. Without the mercy of Sri
Gurudeva the supreme welfare of the jiva is impossible.

On the other hand, the relationship between the yajman and the rtvik is
temporary and based on self-interest. It is for the fulfillment of
mundane desires. Their relationship lasts for a short time only.
Therefore, since time immemorial, the system of guru-parampara,
which is also know as amnaya or sat-sampradaya, has been prevalent
in the scriptures. The four lines of bona fide succession of spiritual
masters has originated form the associates of Sri Bhagavan, that is Sri
Laksmi, Sri Brahma, Sri Rudra and Sri Sanat-kumara. In the age of
Kali Sri Ramanujacarya, Sri Madhvacarya, Sri Visnuswami and Sri
Nimbaditya respectively are the four acaryas famous as the followers
of the above presonalities. Guru-parampara (the bona fide succession
of spiritual masters) is always prevalent in the amnaya line of these
four acaryas. Even in the advaita-sampradaya (followers of
Sankaracarya) the tradition of guru-parampara is well preserved.

In these four Vaisnava sampradayas, five types of gurus are described
which are (1) caitya guru,

(2)patha-pradarsaka-guru, (3)sravana-guru, (4) diksa-guru, and
(5) siksa- guru. Bhagavan Himself, who gives inspiration for bhajana
and other devotional activities from the core of the heart, is caitya
—guru.

A Vaisnava who speaks fundamental truths about spiritual life and
introduces the sadhaka to a sad guru is called
patha-pradarsaka-guru.. One who, by the medium of his hari-katha,
attracts the sadhaka towards the service of Bhagavan and help him in
sadhana-bhajana is called sravana-diksa-guru. One who, by
imparting specific instructions on sadhana and bhajana, helps the
sadhaka to enter into the realm of bhajana is called siksa-guru or
bhajana-guru in different places in the sastras. Both siksa and
diksa-gurus have been equally described as the
worshipablebhagavata svarupa or representation of Bhagavan.

guru krsna-rupa hana sastrera pramane
gure-rupe krsna krpa karena bhakta-gane

[Cc Adi, 1.45]

"According to the deliberate opinion of all revealed scriptures, the
spiritual master is nondifferent from Krsna. Lord Krsna in the form of
the spiritual master delivers His devotees."

siksa-guruke ta jani krsnera svarupa
antaryami, bhakta-srestha, -- ei dui rupa

[Cc. Adi, 1.47]

"One should know theinstructing spiritual master to be the Personality
of Krsna, Lord Krsna manifests Himself as the Supersoul and as the
greatest devotee of the Lord."

jive saksat nahi tate guru caitya-rupe
siksa-guru haya krsna-mahanta-svarupe

[Cc. Adi, 1. 58]

"Since one cannot visually experience the presence of the Supersoul,
He appears before us as a liberted devotee. Sucha a spiritual master is
none other than Krsna Himself."

Sri Caitanya Mahaprabhu and His Gosvami followers have accepted
both the panchratrika-guru-parampara and
bhagavata-guru-parampara. In fact, both conceptions establish the
same meaning; the innermost purpose of both is identical. Still,
bhagavata-parampara has supremacy over
pancharatrika-guru-parampara. Bhagavata-guru-parampara is
establihsed in the gradations of bajan-nistha. Since
pancharatrika-guru-prampara is included in
bhagavata-parampara, the charm and superiority of
bhagavata-parampara is therefore highly glorified. Moreover, there is
also no restriction of time in this bhagavata-parampara.

So in the tradition of our sampradaya there is a provision for diksa-
guru, siksa-guru, bhajana-guru, patha-pradarsaka-guru,
caitya-guru and so on. But we will not find any statement in the
scriptures which recommends accepting a ‘rtvik-guru’ or the rtvik
tradition in order to perform one’s sadhana of paramartha (the
highest transcendental goal). We do not find even in the Sankara
sampradaya any depiction of rtvik tradition what to speak of the four
Vaishnava sampradayas.

The guru-paramapara is eternal and will always continue to exist

Q: These days we do not see the tradition of guru-parampara in
some sampradayas. Some gurus are falling down, unable to
maintain the requirements of being a guru, and there seems to
be a lack of sad-guru. Therefore, since Srila Bhaktivedanta
Swami Prabhupada has briefly mentioned rtvik in his letters, and
during his manifest presence he has given diksa by appointing
rtviks, what is the harm if we accept diksa through such a rtvik
system or though his audio cassette now that he is no longer
physically present?

A" In the present age of Kali many people become irritated simply by
hearing the word ’guru’ because of seeing the misconduct, the
activities which are against the principles of bhakti and the fall-downs
of many so-called gurus. Thus, at the current time, some people put
forward the idea that Srila Bhaktivedanta Swami Maharaj was the last
sad-guru, and after his disappearance there is no longer a sad-guru
present in the world, nor will there be one in the future. Therefore, after
his disappearance there is not need for anyone to accept any living
guru because rtviks will carry forward this sisya-parampara (disciplic
succession) and they will give diksa only by utilizing the cassette
recordings of his own voice chanting the gayatri-mantras. ‘

This conception is completely speculative and is against the injunctions
of the scriptures. The guru-parampara or amnaya line is eternal and
everlasting since the time of creation. This line of

guru-parampara is existing up to today without any break, and it will
continue to exist like this in the future also. To say, ‘There is no
sad-guru living in the world at present and neither will there be any in
the future", is an atheistic opinion. Because Srila Swami Maharaj is
such an important figure in our eternal parampara it is obvious that he
would not establish anything against guru, sastra or sadhu.

kiba vipra, kiba myasi, sudra kene naya
yei krsna-tattva-vetta, sei ‘guru’ haya

[Cc. Madhya, 8.128]

"Whether one is a brahmana, a sannyasi or a sudra–regardless of
what he is–he can become a spiritual master if he knows the science of
Krsna."

No sad-guru ever makes anyone a guru or an acarya by force.
Rather, by rendering service to his sad-guru, becoming well versed in
krsna-tattva, realizing ParaBrahman and becoing detached from the
material sense objects, a sad-sisya himself attains the qualifications of
a guru by his guru’s mercy. He doesn’t need any stamp or registration
for this. On the other hand, we sometimes see the fall-down of a guru
who is appointed as successor by his guru. If a sad-guru declares or
appoints his qualified successor then it is indeed proper, and if he
doesn’t., there is still no harm. The guru-parampara will continue to
exist either way. But, in no circumstance is there any provision for
rtviks in sat-sampradaya or in the line of guru-parampara.

Accepting diksa through mechanical voice recordings?

Some people talk about accepting diksa through the medium of the
audio cassettes of great personalities after they have disappeared.
There are various flaws in this ideology. Before giving diksa, a guru
examines the characteristics, thoughts, intentions , and so on of the
aspiring candidate. Similarly, for some period of time, the aspirant will
also observe the gurutva (greatness), conduct, bhajana and attitudeof
his guru. When both of them are satisfied, then only is there an
arrangement to give and to accept diksa. This process is not possible
through cassettes once the guru is no longer physically present. It is not
possible for the cassette to examine the aspirant before giving diksa,
and neither is it possible for the aspirant to observe the greatness ,
conduct and mode ofbhajana of the guru though the medium of
cassettes alone.

From the history of our sampradaya , it is well known that Krsna
Dvaipayana Vedavyasa was a perfected saint or guru of
Dvarpara-yuga. But yet his sat-sisya, Srila Madhvacarya, had direct
darsana of Srila Vedavyasa who had appeared about 5000 years prior
to him. Despite being so qualified, Srila Madhvacarya never thought he
could become the disciple of Srila Vedavyasa without the latter’s
physical presence. On hearing the sincere prayers of Srila
Madhvacarya, Srila Vedavyasa personally appeared before him and
gave him diksa. We can observe many such examples in the
scriptures. A sad-guru can manifest anywhere by the prayers of
sat-sisya. For the common people, the process of accepting diksa is to
directly receive krsna-mantra from a sad-guru who knows
krsna-tattva. But in the case of uttama-adhikaris, the example of
bhagvata parampara is visible everywhere. Hence, it is not a proven
fact that the cassette is a bona fide and effective medium to give
diksa.

If , in modern times, in special circumstances a guru has given diksa
through his representative or through cassette, this still cannot be
accepted as the ultimate principle for everyone at all times and in all
places. A guru may give diksa through the medium of his
representative or cassette to a faithful person who is living in a remote
place, and cannot personally come before his guru due to
circumstances. But this is a temporary situation arising out of extreme
circumstances only. Whenever it is possible, the guru will himself
personally give diksa.

‘Rtvik-guru’, a contradiction of terms

Srila Bhaktivedanta Swami has neither accepted nor mentioned the
tradition of rtviks as gurus anywhere in his bona fide books. Nor did he
support the tradition of rtviks in his personal letters. Whatever Srila
Swami Maharaj arranged, it was definitely not ‘rtvik-guru’, which is a
contradiction of terms. To call it this is the cause of embarrassment for
him among those who know the Vedic sastras. If any of his disciples
have anywhere, on the pretext of his name, made such a declaration,
then after the word ‘rtvik’, must be added the statement, ‘the
representative of guru’. And it must be understood that such
representatives such only on a timely or provisional basis. Therefore the
sadhaka of suddha-bhakti, after thoroughly deliberating on these
facts, must not neglect the principles of guru-parampara. If there is
any doubt, then it is necessary to remove it by accepting the correct
understanding of guru-parampara. One must accept the innermost
thoughts or intentions of the guru, otherwise one will be deceived and
misled from suddha-bhakti.

As you can see, it is very important to consider the scriptural meaning
of the word ‘rtvik.’ The term applies only when a yajman undertakes
a yajna for fulfilling his material desires. Because he, the yajman, is
himself ignorant of the Vedic rules for performing the yajna, he
appoints, for the successful completion and achievement of desired
results, the rtviks, who are virtuous and who know the Vedas.

‘Rtvik-guru’ , an impractical concoction which is against the scriptural
conclusions

In consideration of this principle, can it be conjectured that a guru,
being ignorant of the diksa mantras and their conceptions, will appoint
a rtvik more qualified than himself, who in turn will give diksa to
others, thus acting as the representative of the guru? Some people say
that Srila Bhaktivedanta Swami Maharaj appointed rtviks who were to
give diksa to his disciples. If this statement is accepted as true, then it
means they are accusing Srila Swami Maharaj of being an unqualified
guru, and ignorant yajman who, for the sake of fulfilling his material
desires or perfection in spiritual life, would have appointed rtviks more
qualified than himself. No, it cannot be true, for this is completely
impossible. Therefore on the path toward attaining the supreme
absolute reality, Bhagavan, this concocted rtvik conception is
impractical and against the scriptural conclusions.

Swami Bhakti Vedanta Narayan