07/14/98 - 1912

Process of Initiation

USA (VNN) - by Swami B.G. Narasingha
email: gosai@gosai.com
http://www.gosai.com/chaitanya/

Challenging the entire initiation process followed by ISKCON and the Gaudiya Math, the Vrndavana anti-party states as follows:

1). "Harinam initiation is a concoction. The idea of giving the holy name through diksa has no genuine origin".

2). "Acceptance of brahma-gayatri (upanayana samskara) is only a part of the varnasrama system in the Vedic tradition, and has no place in the Gaudiya line."

3). "Sannyasa is not to be given in the Gaudiya line, it is only an external necessity of the ritualistic varnasrama society."

This article addresses the complaints of the anti-party with regard to the above statements and demonstrates how the practices of giving harinam-initiation, brahma-gayatri, and sannyasa are all bona fide processes for the attainment of the lotus feet of Krishna and that these processes are recommended by previous Acaryas and the Supreme Personality of Godhead.

To establish their criticism against Harinam-initiation the anti-party references the following verse from the Caitanya-caritamrta wherein it is stated that the holy name is independent of diksa:

diksa-purascarya-vidhi apeksa na kare
jihva-sparse a-candala sabare uddhare

"One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the holy name with his lips. Thus even a man in the lowest class (candala) can be delivered." (CC Madhya-lila, 15.108)

Unfortunately the anti-party has taken the meaning of this verse out of context. The holy name is certainly independent of everything because the holy name is non-different than the Supreme Personality of Godhead. Krishna and His name are Absolute and therefore both are supremely independent. Krishna does not require anything from His devotee; food, flowers or anything else - nonetheless when these things are offered to Krishna with love He accepts them. Similarly the holy name is independent of initiation but this does not mean that the holy name will not be offered by the guru to a sincere disciple in an official ceremony.

The anti-party has not actually understood the meaning of the above statement from Caitanya-caritamrta. We shall present here, the proper understanding of this verse, stating the independence of the holy name and it's practical application in the process of sadhana-bhakti (the stage of practice).

Independence of the holy name from "diksa", can be understood in the following two ways: as being independent from the process of initiation as mentioned above, as well as being independent from the initiation into gayatri and mula mantras; mantra-diksa.

Mantra-diksa is of two types; upanayana and pancaratric. In upanayana mantra-diksa, the brahma-gayatri is offered to the disciple and in the pancaratric mantra-diksa the gopal mantra and kama-gayatri are given.

The correct understanding of the verse we are discussing is that the holy name (maha-mantra) may be given to those who have not yet received mantra-diksa, either upanayana or pancaratric. By the use of the words purascarya and vidhi this verse states that the holy name can be chanted even before one has undergone any previous samskara (ritual for purification) or begun to follow the regulative principles. From this verse we understand that everyone is eligible to immediately begin the culture of chanting the holy name.

The process of chanting the holy name that is followed in the parampara of Saraswati Thakura is strictly according to the above quoted verse from Caitanya-caritamrta. In neither of these institutions do we find that the students are prohibited from chanting the holy name before receiving a particular initiation. So in effect the anti-party criticism on this point is without basis. The new students in both Gaudiya Math and ISKCON are immediately encouraged to chant the holy name even before moving into the temple. In fact it is almost always required that one has been chanting the Hare Krishna maha-mantra at home for some time before moving to the temple or Math. In particular it is an established rule in ISKCON temples that the student must begin chanting at least 16 rounds of japa and attend all kirtans from the very first day. Gaudiya Math follows a similar process of requesting their members to chant sixty four rounds a day but in either case both institutions encourage their students to immediately begin chanting the holy name. Once living in the temple or Math the students continue to chant the holy name and then begin following purascarya-vidhi.

Purascarya-vidhi means the preliminary rules and regulations to be practiced before receiving mantra-diksa (gayatri-initiation). The holy name can be chanted even before having performed any of these preliminary purifications. From the lowest position of material conditioning one can begin the chanting of the holy name. In fact according to Hari-bhakti-vilasa 17.11,12 it is said that one has to chant the holy name before receiving mantra-diksa.

puja traikaliki nityam, japas tarpanam eva ca homo brahmana-bhuktis ca,
purascaranam ucyate guror labdhasya mantrasya, prasadena yatha-vidhi
pancangopasana-siddhyai, puras caitad vidhyate

"In the morning, afternoon and evening, one should worship the Deity, chant the Hare Krishna mantra, offer oblations, perform a fire sacrifice, and feed the brahmanas. These five activities constitute purascarya. To attain full success when taking initiation from the spiritual master, one should first perform these purascarya-vidhi processes."

After strictly following the purascarya-vidhi the serious students in Gaudiya Math and ISKCON are offered the shelter of the lotus feet of the spiritual master (first initiation/harinam) and this is followed up after an additional six months to one year, with mantra-diksa (second initiation). This is the system recommended in Hari-bhakti-vilasa 17.11,12 as above stated.

As already stated, the holy name is to be considered independent of the process of diksa. Yet the necessity to chant the holy name under the guidance of a pure devotee (spiritual master) is a necessity. The process of receiving the shelter of the guru and instructions on how to chant the holy name successfully has come to be known as harinam-diksa (harinam initiation).

Sri Jiva Goswami in his Srimad Bhagavatam commentary 7.5.24&25 has confirmed the importance of harinam initiation. There Sri Jiva says that, "Indeed, one can chant the holy name without initiation but in Kali-yuga it is necessary to chant the name under the guidance of a bona fide spiritual master. One should receive the holy name from the spiritual master who is a bona fide representative of Sri Hari." That is the opinion of Sri Jiva the Tattva-acharya of all Gaudiya Vaishnavas. This therefore is sufficient evidence as to why harinam-initiation is offered in both Gaudiya Math and ISKCON. No further discussion may be necessary but to strengthen this conclusion some other references from scriptures and Acaryas can be cited as follows.

Sri Viswanatha Cakravarti Thakura has also made a similar statement in the Srimad Bhagavatam sixth canto with regard to the necessity of chanting the holy name under the guidance of the guru. There Sri Viswanatha comments that those who learn about the importance of guru, but keep on chanting the name without searching out sad-guru can never chant the holy name purely. Viswanatha says that their chanting is simply nam-aparadha or offensive chanting. He says that those who want to chant the holy name purely must do it under the guidance of sat-guru.

There are three stages of nam-bhajan or chanting the holy name. These are nam-aparadha, nam-abhasa, and suddha-nam. Those who chant the holy name without the shelter of guru will be in either the stage of nam-aparadha or possibly with some luck in the stage of nam-abhasa. Nam-aparadha means the stage of committing offenses while chanting the holy name and nam-abhasa means the clearing stage of chanting wherein freedom from sinful activities is achieved. At the stage of nam-abhasa one can be delivered from material existence. It is practical experience also that in India there are many pious people who utter the holy name without the shelter of a bona fide guru but these persons usually remain in the lower stage of nam-bhajan (nam-aparadha). However, on rare occasion, some of them do achieve the stage of emancipation (nam-abhasa). But suddha-nam is only achieved when one has gotten the shelter of Sri Gurudeva.

Those who have a sufficient fund of knowledge never oppose the formal giving of hari-nama as a form of diksa. The example of Sri Caitanya Mahaprabhu may be taken in this regard also. The chanting of the holy name was indeed available here and there in Mahaprabhu's time but He did not formally begin His sankirtan movement until after He had received harinam with instruction from His spiritual master. Sri Iswara Puri, the spiritual master, while giving harinam to Mahaprabhu instructed Him as follows:

krsna-mantra japa sada, - ei mantra sara

"You must always chant the holy name of Krishna. This is the essence of all mantras or Vedic hymns." (CC Adi-lila 7.72)

It is the opinion of the anti-party that this verse does not indicate the holy name of Krishna, harinam, because the words krsna-mantra generally refer to kama-gayatri or gopal mantra. However in the immediate verses that follow in this section of Caitanya-caritamrta wherein Sri Caitanya Mahaprabhu is explaining His initiation from Iswara Puri to the mayavadis at Banaras, we find that verses 73-97 qualify the meaning of krsna-mantra in verse 72 as indicating the holy name of Krishna as in the maha-mantra.

All these verses 73-97 describe the supreme position of the holy name of Krishna, the potency of the holy name, the characteristics of the holy name, the effects of chanting the holy name, the necessity of chanting the holy name, and dancing in ecstasy while chanting the holy name. It is certainly very clear in verse 83 that the krsna-mantra which Iswara Puri instructed Mahaprabhu to always chant, japa sada, was indeed the maha-mantra.

krsna-nama-maha-mantrera ei ta' svabhava
yei jape, tara krsne upajaye bhava

"It is the nature of the Hare Krsna maha-mantra (krsna-nama-maha-mantra) that anyone who chants it immediately develops his loving ecstasy for Krishna." (CC Adi-lila 7.83)

By orthodox standards in the Gaudiya line the nama-diksa is given to a disciple without an accompanying yajna (fire sacrifice). When our spiritual master Srila A. C. Bhaktivedanta Swami Prabhupada came to the western world to spread Krsna consciousness he offered harinam very liberally. In fact it has been said that he distributed the holy name like water - such was his capacity to distribute grace. To impress on the neophyte disciples who were taking harinam - to impress on them the importance of the step that they were taking in spiritual life he also performed the ritual of a fire sacrifice at that time. Admittedly this was something of his own doing but it had just the effect that he desired it would. No disciple of His Divine Grace, hence forward, ever thought that the holy name could be successfully chanted without the shelter of the bona fide guru.

Srila Bhaktivinode Thakura has also recommended the taking of the holy name under the guidance of a bona fide guru in his article "Pancha Samskara." There the Thakura lists five important items in the process of performing devotional service of which harinam is the central pivot:

tapah pundram tatha nama mantro yagas ca pancamah ami hi panca-samskarah paramaikanti-hetavah

"Tapah, pundra, nama, mantra, and yaga; these five items comprise panca-samskara. They are the cause of intense devotion to Lord Hari."

Tapah means performing austerities and professing one's self as a servant of Hari (Visnu/Krsna). Pundra means applying tilaka marks (vertical lines drawn on the body) symbolizing the body as the temple of Hari. Nama means receiving the holy name from the spiritual master and chanting that name according to his direction.

Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

Of all the panca-samskaras it is nama which is given the most importance. In all the Vedic literature the holy name of Hari is glorified;

yan-namadheya-sravananukirtanad
yat-prahvanad yat-smaranad api kvacit
svado 'pi sadyah savanaya kalpate
kutah punas te bhagavan nu darsanat

"To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of Hari, the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him." (Srimad-Bhagavatam 3.33.6)

Those who offenselessly chant nama are automatically imbued with all good qualities. One who chants the holy name of Hari (Visnu/Krsna) thus becomes qualified on the strength of the holy name to receive Vedic mantras, the fourth of the panca-samskara. Mantra here means mantra-diksa or receiving the brahma-gayatri (upanayana) and the pancaratrika-mantras. After receiving the mantra-diksa the sadhaka is engaged in the worship of Sri Murti under sastric (scriptural) regulations and this is called yaga. These are the five processes for purification called panca-samskara and these should be performed under the guidance of sat-guru.

In accord with the above information it must be concluded that the offering of harinam-diksa is indeed a bona fide process and not a concocted one as the anti-party has suggested.

The next statement of the anti-party that we shall discuss is as follows:

"Acceptance of brahma-gayatri (upanayana samskara) is only a part of the varnasrama in the Vedic tradition, and has no place in the Gaudiya line."

Here again the anti-party has taken their liberties but without proper knowledge. The brahma-gayatri although chanted by the Brahmanas in the system of varnasrama and offered to young Brahmana boys in the upanayana ceremony should not be considered as simply a part of varnasrama. Varnasrama in Kali-yuga has become only a mundane system of social management based on one's tendencies to perform work. The brahma-gayatri however is a transcendental sound vibration (sprung from the flute of Sri Krishna) known as sabda-brahman or divya-jnanam. According to the Supreme Personality of Godhead Sri Caitanya Mahaprabhu, brahma-gayatri is the Mother of the Vedas; Srimad Bhagavatam, the purport of Vedanta is an explanation of brahma-gayatri and therefore it must always be held in transcendental regard. It is not simply a part of varnasrama as the anti-party has suggested.

pranavera yei artha, gayatrite sei haya
sei artha catuh-slokite vivariya kaya

"The meaning of the sound vibration omkara is present in the gayatri-mantra. The same is elaborately explained in the four slokas of Srimad Bhagavatam known as catuh-sloki." (CC. Madhya-lila. 25.94 and Chandogya Upanisad 6.8.7)

A similar description is found in the Garuda Purana wherein it is said that the purport of brahma-gayatri is to be found in Srimad Bhagavatam.

artho 'yam brahma-sutranam bharatartha-vinirnayah gayatri-bhasya-rupo' sau vedarthah-paribrmhitah

"The meaning of the Vedanta-sutra is present in Srimad-Bhagavatam. The full purport of the Mahabharata is also there. The commentary of the brahma-gayatri is also there and fully expanded with all Vedic knowledge." (Garuda Purana)

The meaning of the gayatri mantra must be in the line of Srimad-Bhagavatam. If we analyze how this is possible, we shall uncover the steps leading the gayatri-mantra to the Srimad-Bhagavatam. Here the Rupanuga-Acarya Srila Sridhar Deva Goswami Maharaja has explained gayatri in the following way:

"What is the meaning of gayatri? The word gayatri is a combination of two Sanskrit words: ganat (what is sung) and trayate (gives deliverance). This means, "A kind of song by which we can get our salvation, relief, emancipation. Gayatri is known as veda-mata, the mother of the Veda. If we examine the Vedic conclusion from it's most condensed aphorism to its most extensive expression, we shall find that it begins with omkara, the Vedic symbol om. That truth is expressed as the gayatri mantra, then it appears in the form of the Vedas and thereafter as the Vedanta-sutra. Finally, the Vedic conclusion is given its fullest expression in the Srimad-Bhagavatam. Since the meaning, the purpose of Vedic knowledge progresses in this line, the gayatri mantra must contain within it the meaning of Srimad-Bhagavatam - that is, that the Krsna conception of Godhead is the highest."

Both Srila Sridhar Deva Goswami Maharaja and Sri Jiva Goswami have explained the purport of brahma-gayatri to indicate Radha-dasyam or the Divine Service of Srimati Radharani. The basis of their commentary is Srimad Bhagavatam. That is summed up as follows:

gayatri-muralista-kirtana-dhanam-radhapadam dhimahi

"Gayatri, which has emanated from the flute sound of Sri Krishna, only sings the glories of Srimati Radharani."

When the very goal of Gaudiya Vaishnavism is to attain shelter in the serving group of Srimati Radharani it is hardy imaginable that one could then say that the mantra for worshipping Her (brahma-gayatri) is simply meant for varnasrama. Indeed it is foolish to even think such a thought.

It is also a fact that this practice of giving brahma-gayatri to the sadhakas or devotees is not exclusive to only Gaudiya Math and ISKCON. This practice was in effect even before the time of Saraswati Thakura. It so happens that the followers of Shyamananda Prabhu (the spiritual master of Rasikananda Prabhu) are an excellent example of this. From the time of Shyamananda Prabhu until the present day the brahma-gayatri is given to the new initiates in the Shyamananda sampradaya at the time of diksa. Brahma-gayatri is offered to the initiates along with other raga-marga mantras and a fire-yajna. Does the Vrndavana anti-party then wish to suggest that the Shyamananda-parivad is also not a bona fide Gaudiya-sampradaya?

The fact of the matter is that Saraswati Thakura did not invent methods of devotional service or create his own parampara according to his whim. The real truth of the matter is that Saraswati Thakura simply uncovered bona fide Vaishnava practices that had either been neglected or covered by selfish persons desiring to make a trade of or a family affair of the process of pure devotional service. This revival of authorized Vaishnava practices - incorporating them into the sankirtan movement is indeed Saraswati Thakura's welcome contribution to the cause of Mahaprabhu.

Possibly the most valuable contribution of Saraswati Thakura among the followers of Mahaprabhu was the revival of the order of Tridandi Sannyasa . This now brings us to the third anti-party objection:

"Sannyasa is not to be given in the Gaudiya line, it is only an external necessity of the ritualistic varnasrama society."

Mahaprabhu Himself was a sannyasi. Therefore, even if one were to admit that sannyasa was merely part of the varnasrama system, it would still be fair to say that sannyasa was indeed a part of Gaudiya Vaishnavism, based on the example of Mahaprabhu who was after all a "Gaudiya".

One may argue that the sannyasa of Mahaprabhu was mayavada sannyasa since He took it from Kesava Bharati and therefore it is not acceptable as an example of Gaudiya sannyasa. This however is only argued by those who do not have proper knowledge of the sannyasa pastime of Mahaprabhu.

Before taking mantra and vesa (dress) from Kesava Bharati Sri Caitanya Mahaprabhu initiated Kesava Bharati with the sannyasa mantra, "tattvamasi". Mahaprabhu knew that Kesava Bharati would give Him the mantra, "tattvamasi", but Mahaprabhu did not like that. The mayavada conception of that mantra is, "I am that". This thought was not acceptable to Mahaprabhu. Although Mahaprabhu was taking sannyasa for decorum's sake, for preaching His sankirtan movement, He nonetheless could not accept a mantra with mayavada-siddhanta.

Mahaprabhu approached Murari Gupta and explained the perplexity of the situation. After careful deliberation Murari Gupta informed Mahaprabhu that there was a Vaishnava conception to the mantra, tattvamasi, and that was that, "You are His". Hearing this Mahaprabhu was very happy and He approached Keshava Bharati and informed him, "I had a dream and in the dream you gave me a mantra. I was wondering if this is actually the mantra that you will give me."

Hearing this Keshava Bharati said, "Oh, what mantra did I give you in Your dream?" And Keshava Bharati leaned forward and Mahaprabhu pronounced the mantra, "tattvamasi" in his ear. At that very moment Keshava Bharati was completely converted into a pure Vaishnava by the potency of Mahaprabhu. Then the mantra was given. And the sannyasa name also came from Keshava Bharati but not any of the ten names generally given to a sannyasi in the mayavada school. The name was given, "Krishna Caitanya".

This example also demonstrates the potency of a mantra when uttered with higher conception. It is not the mantra alone which is the cause of liberation but it is the conception which accompanies the mantra which has the real potency.

After taking sannyasa and wandering for some days in Bengal, Caitanya Mahaprabhu started for Jagannatha Puri. On the way Mahaprabhu fell unconscious in a state of ecstasy by the side of a river. At that time Sri Nityananda Prabhu picked up the eka-danda (single staff) of Mahaprabhu and broke it into three pieces. Nityananda Prabhu did this to demonstrate to all the devotees present that indeed Mahaprabhu had taken Tridandi (Vaishnava) sannyasa.

Those who are, rasika-bhaktas, who know the inner meaning of Mahaprabhu's pastimes have concluded that Mahaprabhu was indeed a Vaishnava sannyasi.

After taking sannyasa Mahaprabhu also uttered the mantra from Srimad Bhagavatam again and again:

etam sa asthya paratma nistham
adhyasitam purvatamair maharsibhih
aham tarisyami duranta param
tamo mukundanghri nisevayaiva

"I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krsna. This was approved by the previous Acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead." (Bhag. 11.23.57 and C.c. Madhya-lila 3.6)

Again it must be pointed out here that those who are actually learned in the science of pure devotion and the pastimes of Mahaprabhu acknowledge that Mahaprabhu uttering this verse again and again is the authorization to accept the order of sannyasa as a bona fide method to attain the lotus feet of Krishna.

While describing the pastime of Sri Caitanya Mahaprabhu accepting sannyasa in Caitanya-caritamrta, Srila Kaviraja Goswami the author has written a verse explaining the purpose of sannyasa.

paratma-nistha-matra vesa-dharana
mukunda-sevaya haya samsara-tarana

"The real purpose of accepting sannyasa is to dedicate oneself to the service of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence." (C.c. Madhya-lila 3.8)

By uttering the verse beginning with etam sa asthaya paratma-nistham Sri Caitanya Mahaprabhu has authorized the taking of sannyasa and Kaviraja Goswami has confirmed this by explaining the meaning of sannyasa in the verse beginning with paratma-nitha-matra. If there were no such thing as sannyasa in the Gaudiya line as the anti-party suggests then Kaviraja Goswami would not have taken the trouble to explain its meaning. This argument is based on simple logic and is supported by sastra.

The sannyasa of Sri Caitanya Mahaprabhu should be sufficient evidence to support the authenticity of sannyasa in the Gaudiya line - indeed it is, but it is not the only evidence.

After Mahaprabhu accepted sannyasa many of his followers did the same. Some of them like Swarupa Damodara and others took sannyasa vesa (dress) from the mayavadis at Banaras while others like Rupa and Sanatana self-adopted the short white cloth.

Sometimes it is said that the Six Goswamis were babajis and not sannyasis but this is only a partial truth. The anti-party says that there is no direct mention of the word "tridandi" anywhere in the writings regarding the pastimes of Mahaprabhu and therefore there cannot be any such thing as "tridandi-sannyasa." However, it also happens that there is no mention of "babaji" anywhere to be found either. In this way the anti-party (who favor babaji over sannyasa) are defeated by their own argument.

The real fact of the matter is that both the babajis and tridandi-sannyasis are bona fide renunciates. The babaji, is actually a bhajan-anandi or one who devotes his life to secluded chanting of the holy name and the other, the tridandi-sannyasi, is actually a gosthyanandi, or one who devotes his life to the service of the holy name by spreading the holy name in every town in village. In either case these are actually birds (paramahamsas) of the same feather because the goal of their respective duties in renunciation is to develop Krishna prema.

Whatever has been stated in this article concerning the authenticity of harinam-initiation, brahma-gayatri, and tridandi-sannyasa in the parampara of Saraswati Thakura has been represented with logical argument and scriptural evidences - therefore it should be accepted as conclusive.

Gaura Haribol!