10/29/97 - 1146

GBC Official Guide to Guru Falldown

(VNN) - Following is the official guide for ISKCON devotees who's gurus have fallen down, published by the GBC:

QUESTION 1. Can a devotee who is not directly Srila Prabhupada's disciple take shelter of Srila Prabhupada and make progress in Krsna consciousness?

ANSWER: Yes. Anyone can take shelter of Srila Prabhupada and by his mercy make Krsna-conscious progress. As soon as one reads from Srila Prabhupada's books, comes in touch with Srila Prabhupada's Society, or becomes attracted to Srila Prabhupada or his teachings, one gets Srila Prabhupada's mercy. And the more one faithfully follows Srila Prabhupada's instructions, the more one makes progress on the path back home, back to Godhead.

QUESTION 2. Can a devotee in need of a guru fully meet this need simply by accepting Srila Prabhupada as his guru?

ANSWER: No, that is not what Srila Prabhupada taught. Of course, everyone should follow Srila Prabhupada. But to follow Srila Prabhupada properly and completely, those who are not his initiated disciples should follow his instruction to seek a bona fide spiritual master, take initiation from him, inquire from him, surrender to him, and serve him. As Srila Prabhupada writes in Srimad-Bhagavatam (2.9.7), "In order to receive the real message of Srimad-Bhagavatam one should approach the current link in the chain of disciplic succession." (emphasis supplied)

Now that Srila Prabhupada is physically no longer present, those who wish to follow in his line should become disciples of his disciples in the parampara system.

QUESTION 3. If one's guru performs some wrongful act, breaking Vaisnava regulative principles, what should one do?

ANSWER: According to Sri Krsna Bhajanamrta, in such a case one should personally confront the spiritual master and appeal for his rectification, but one should not give him up.

One should take shelter of Lord Sri Krsna and continue in one's prescribed devotional service in the association of devotees.

One should be guided by the bona fide instructions of the guru, or one should use one's own intelligence, considering the relevant instructions from sadhu, guru, and sastra.

In all cases, one should continue in one's devotional service. (The relevant text from Sri Krsna Bhajanamrta is included in an appendix to this paper.)

QUESTION 4. But what if the guru gives up being a devotee, becomes an impersonalist, becomes an offender to devotees, or becomes addicted to sinful life?

ANSWER: If the initiating guru falls so deeply that he gives up the Vaisnava mentality, offends the Vaisnavas, adopts a bogus philosophy, or goes on repeatedly performing sinful acts--yes, one must reject him and take reinitiation.

Explanation: Fortunately, the crux of this issue has been clarified for us by Srila Bhaktivinoda Thakura in his Jaiva Dharma and by Srila Jiva Gosvami in his Bhakti Sandarbha. Their statements on this matter appear in the appendices to this paper.

To make smooth and steady progress in Krsna consciousness, we need to come under the discipline and guidance of a bona fide spiritual master. And if circumstances oblige us to reject the spiritual master from whom we have received initiation, we must come under the shelter of another.

But Srila Jiva Gosvami indicates that the process of accepting another spiritual master should naturally unfold. A person who finds himself without a spiritual master should seek one advanced devotee and serve him (nityam bhagavata sevaya). By rendering service to the advanced devotee, one's heart will be cleansed of confusion. And when a relationship of service and mercy matures, one should accept the advanced devotee as one's spiritual master.

QUESTION 6. How should a disciple determine whether his guru has fallen so seriously that the guru should be rejected?

ANSWER: Srila Narottama dasa Thakura advises us to follow the instructions of guru, sadhu, and sastra. And even if the guru has fallen, the help of sadhu and sastra are still with us.

So we should be guided by Srila Prabhupada's instructions, with help from advanced devotees.

One should be careful never to reject a spiritual master whimsically. The members of ISKCON should follow the instructions of the scriptures under the guidance of well-situated devotees and the GBC.

QUESTION 7. If one needs to be reinitiated, how soon should one accept reinitiation?

ANSWER: Only as soon as one develops sufficient faith in an advanced devotee.

One who finds an advanced devotee in whom one has confidence should serve him submissively and inquire from him. And that devotee may reciprocate one's service, acting in the mood of a bona fide spiritual master.

After one has considered the qualities of such an advanced devotee for one year or more and one's faith in him has sufficiently developed, one should surrender to him and accept him as one's spiritual master.

If one serves Krsna seriously and sincerely, Krsna will reveal everything in due time.

QUESTION 8. If the disciple of a fallen guru develops a siksa guru relationship with a senior devotee within ISKCON, can that relationship be strong enough to obviate the need for formal diksa?

ANSWER: One should not think that a relationship with a siksa-guru does away with the need for initiation. Wherever the acaryas have prescribed reinitiation, we should follow their prescription.

Still, we should note that the essence of initiation consists not of the formalities but of the disciple's eternal commitment to serving the guru and of the guru's commitment to delivering the disciple. In that sense, if one's relationship with a siksa- guru is sufficiently deep, the initiation ceremonies seal a relationship that already exists.

As Narottama dasa Thakura says, caksu-dan dilo yei, janme janme prabhu sei: "He who has opened my eyes--he is my master, birth after birth."

As conditioned souls, we generally require the prescribed formalities to foster this commitment.

In the Gaudiya tradition, initiation may sometimes take place even without a fire sacrifice or other rituals or formalities. For example, Lord Caitanya Mahaprabhu initiated Srila Rupa Gosvami and Srila Sanatana Gosvami with no other formalities than changing their names.

Srila Prabhupada, however, initiated his disciples with a fire sacrifice and other formal procedures. This is the standard he set for ISKCON. So this is the standard we should follow.

QUESTION 9. If the guru falls, what happens to the mantra one has received from him? Does it become impotent? Does it become polluted? If the guru was fallen at the time of one's initiation, does it mean that one never factually received the mantra?

ANSWER: The Hare Krsna mantra is always potent (nama cintamani krsnas caitanya rasa-vigraha). The Hare Krsna mantra is nondifferent from Krsna Himself. So everyone who chants Hare Krsna will benefit. Thousands of people benefit by hearing or chanting with our kirtana parties and festivals on the street. And what to speak of devotees who join ISKCON? They chant Hare Krsna and render devotional service with enthusiasm even before they receive initiation.

We should understand that these devotees are making progress in devotional life by following the principles of sadhana in the association of devotees. Sri Caitanya Mahaprabhu said that five principles of devotional life are extremely potent: association with devotees, serving the Deity of Lord Krsna, hearing Srimad- Bhagavatam, chanting Hare Krsna, and living in Vrndavana (or a Krsna-conscious place on the level of Vrndavana). These five principles are the life of ISKCON, so naturally anyone who lives in ISKCON can easily make spiritual advancement.

But to be properly connected with Krsna and get the full benefit of chanting, a connection with a bona fide spiritual master is required.

QUESTION 11. We've seen devotees doing well in devotional service even though initiated by a guru who was fallen. In some cases the guru was fallen at the time of their initiation, but still the devotees are doing well. If their initiation is invalid, how do you explain this?

ANSWER: See the answer to Question 9.

QUESTION 12. Upon whom should the disciple of a fallen guru meditate when chanting the gayatri mantras directed toward the guru?

ANSWER: If one's guru has fallen, one should eventually take shelter of another guru, as described above. And while chanting the gayatri mantra, or other mantras to the guru, one should meditate on him.

But meanwhile, in the interim, before one has taken shelter of another spiritual master, what should one do?

Our answer here is that this constitutes a special, emergency situation. In this circumstance one may meditate on Srila Prabhupada. Having lost one's spiritual master, one may pray to Srila Prabhupada, "Please help me get a bona fide guru to maintain my connection with you in devotional service."

QUESTION 13. Can the disciple of a fallen guru serve as a qualified brahmana to make offerings to Sri Krsna?

ANSWER: The answer to this question is implicit in our answer to the previous question: In this special circumstance, yes.

QUESTION 14. What if one's spiritual master falls from devotional service, his disciples reject him, but considerably later he comes back?

ANSWER: The GBC body expects that if a guru falls and considerably later comes back, as a humble Vaisnava he will not place claims on his former disciples.

That former guru, by his own deviations, has broken the guru- disciple relationship, and the disciple has legitimately rejected him. So even should the guru return, the former disciple's obligations to him no longer exist.

Apart from this, the GBC body holds that a guru who has been formally removed by the GBC must permanently forfeit all claims to his former disciples.

QUESTION 15. Can the disciple of a fallen guru give diksa? If so, what is that disciple's link with the disciplic succession?

ANSWER: First of all, we should understand that, unless the spiritual master explicitly directs otherwise, a disciple can give diksa only after his spiritual master departs this mortal world.

Now, if one's guru falls but is not envious, addicted to sinful life, or offensive to Vaisnavas, the disciple will seek shelter of a siksa guru. And if the disciple later initiates, the disciplic succession will trace back through that siksa guru.

If, on the other hand, one's guru leaves devotional service entirely or is envious, addicted to sins, or offensive, the disciple will need to receive diksa again. And if that disciple later initiates, the disciplic succession will trace back through the spiritual master who gave diksa the second time.

Finally, an important note:

In accepting initiation or reinitiation, the relationship the disciple seeks to establish with his guru should be the same guru-disciple relationship described in all of Srila Prabhupada's books.

APPENDIX 1

Quotation from Sri Krsna Bhajanamrta

Our paper makes the point that a spiritual master who accidentally falls from the standard of strict devotional service but quickly rectifies himself should not be rejected. The relevant text, from Sri Narahari Sarkara's Sri Krsna Bhajanamrta, is as follows:

If a spiritual master commits a wrongful act, one should privately confront him for his rectification, using logically presented conclusions from sastra, but one is not to give him up. (59)

If one thinks one shouldn't reprimand a spiritual master, one should consider this statement: "If the guru becomes attached to sense gratification, loses his sense of duty, and follows a degraded path, a path other than devotional service to the Lord, he should be restrained or reprimanded with logical arguments." (60)

With this understanding, everything becomes auspicious. (61)

The natural behavior of Vaisnava devotees is to take complete refuge of Lord Sri Krsna, the Supreme Personality of Godhead, accepting Him as their real and principal shelter. Their very life is to sing His glories, describe and expand His fame, and discuss the nectar of His transcendental pastimes. (62)

Therefore, following this devotional nature, all devotees continue their regular devotional service. Guided by the bona fide instructions of the guru or by one's own intelligence, in all cases one should continue in one's devotional service. This is the authorized course. (63)

But if the spiritual master commits improprieties, is bewildered about the Supreme Personality of Godhead, is averse to expanding Lord Krsna's glories, personally refuses to hear or chant about the pastimes of the Lord, or has become utterly puffed up by the false praises of ignorant persons and thus falls into darkness, then the spiritual master is simply to be rejected. (64)

Under those circumstances one should not think, "How can I give up my spiritual master?" With a strong desire to achieve spontaneous devotional service and attain the lotus feet of Lord Krsna, a devotee accepts the shelter of a spiritual master. But if after that the spiritual master takes on a demonic mentality, what is to be done? Rejecting such a demonic guru, in his place one should accept a Krsna conscious spiritual master and worship him. (65)

By the strength of the devotional service of the Krsna conscious spiritual master, the ill effects of the demonic spiritual master are destroyed. This is the authorized way of Vaisnava devotional service. (66)

During the appearance of Lord Caitanya Mahaprabhu many examples of this were seen. (67)



APPENDIX 2

Quotations from Srila Bhaktivinoda Thakura

and Srila Jiva Gosvami

Srila Bhaktivinoda Tha kura writes in his Jaiva Dharma:

It is true that the diksa guru should not be rejected. But there are two instances where one may legitimately reject him.

First, a disciple may have accepted a spiritual master without thoroughly ascertaining whether the spiritual master was a Vaisnava practically conversant with transcendental knowledge. Later, however, the disciple may realize that the absolute objective will not be accomplished through the instructions of that guru. In that case, the guru should be rejected. There are many items of scriptural evidence in this regard:(1)

yo vakti nyaya-rahitam
anyayena srnoti yah
tav ubhau narakam ghoram
vrajatah kalam aksayam

"One who (in the guise of an acarya) gives unauthorized instructions detrimental to scriptural injunctions and one who (as a disciple) listens to those instructions will enter into hell eternally." [Narada Pancaratra]

guror apy avaliptasya
karyakaryam ajanatah
utpatha-pratipannasya
parityago vidhiyate

"If the guru becomes attached to sense gratification, loses his sense of duty, and follows a degraded path, a path other than devotional service to the Lord, he should be rejected." [Mahabharata, Udyoga Parva 179.25]

avaisnavopadistena
mantrena nirayam vrajet
punas ca vidhina samyak
grahayet vaisnavad guroh

"If one receives a mantra from an avaisnava illictly connected with women and devoid of attachment to Krsna, one goes to hell. Therefore, one must take reinitiation from a Vaisnava guru according to scriptural rules."(2) [Narada Pancaratra]

The second instance in which one may reject the guru is when the guru was at the time of one's initiation a Vaisnava conversant in the Absolute Truth but later due to bad association became a mayavadi or an offender to the Vaisnavas. That guru should be rejected. If the guru is not a mayavadi or offender to Vaisnavas nor addicted to sinful life, then one should not reject him even if he has a lack of knowledge. Rather, showing him due respect, with his permission one should take spiritual instructions from an advanced devotee and serve that devotee properly.

Srila Jiva Gosvami, in his Bhakti Sandarbha, discusses the same three verses.

Srila Jiva Gosvami says:

At first one may have taken shelter of a guru who did not have the symptoms previously mentioned [in Bhakti Sandarbha], such as 'sabde pare ca nisnatam' [Srimad-Bhagavatam 11.3.21]. And now, because the guru is envious and contaminated, one does not receive permission from him to serve an advanced devotee. Thus the guru has made trouble for the disciple in both ways. The unqualified guru, then [and not the disciple], has been the first to violate the injunctions of the scriptures, and that guru should not be considered.

yo vakti nyaya-rahitam
anyayena srnoti yah
tav ubhau narakam ghoram
vrajatah kalam aksayam

"He who gives [such] foolish instructions and he who listens to them will both enter into perpetual hell."

This is stated in the Narada Pancaratra. Therefore, such a guru should be worshiped only from a distance. Indeed, if the guru is envious of Vaisnavas one should give him up:

guror apy avaliptasya
karyakaryam ajanatah
utpatha-pratipannasya
parityago vidhiyate

"If the guru becomes attached to sense gratification, loses his sense of duty, and follows a degraded path, a path other than devotional service to the Lord, he should be rejected." [Mahabharata] As stated in smti [in this verse from Mahabharata], when one finds that the guru is bereft of the Vaisnava mentality and showing instead the qualities of a nondevotee, one should consider him the avaisnava mentioned in the verse avaisnavopadistena. [Here Sri la Jiva Gosvami refers to the verse that says one should reject such an avaisnava guru and accept reinitiation.]

If one finds himself without a guru with the good qualifications previously described, one should find one advanced devotee and serve him constantly, and that will give one the highest benefit. And if that advanced devotee is merciful toward him and desires to reciprocate, acting like a bona fide spiritual master in his attitude, then one should accept him:

yasya yat-samgatih pumso
manivat syat sa tad-gunah
sva-kularddhyai tato dhiman
sva-yuthyan eva samsrayet

"By associating with a person, one develops his qualities, just as a piece of glass acquires the qualities of a touchstone by coming in touch with it. Therefore an intelligent person, for the sake of his own spiritual community, should associate with more advanced devotees from his own sampradaya."

This verse is found in the Hari-Bhakti-Sudhodaya. If that advanced devotee is not merciful toward one, one will not develop a worshipful attitude toward him.


1.Srila Bhaktivinoda Thakura translates these Sanskrit verses into Bengali. Bhakti Caru Maharaja here translates Bhaktivinoda Thakura's Bengali into English. The parenthetical additions appear in parentheses in the Bengali.
2.The words punas ca directly indicate that one should accept initiation again. This is confirmed by Srila Bhaktivinoda Thakura, who translates this verse into Bengali using the words punaraya mantra grahan koribe, "one must accept the mantra again."