09/06/1998 - 2159

Shri Guru Ashraya

USA (VNN) - submitted by Puru das

see also VNN story# 1675 - Letter from Pradyumna das 1978

Report To GBC On Guru Issues By Gaura Keshava DasaINTRODUCTION

In 1978 at the Mayapura festival the GBC distributed an officialpaper, after consulting with the late B.R. Sridhara Maharaja andothers. This paper was called "The Process for Carrying Out SrilaPrabhupada's Desires for Future Initiations. (A paper prepared by theGBC in consultation with higher authorities... Mayapura, March,1978.)". This paper is the only official paper on this subjectauthorized by the GBC since the disappearance of Srila Prabhupada.

There have been many GBC resolutions concerning this topic sincethat time, none of them were accompanied by an officiallyauthorized paper explaining the philosophy behind those resolutions.Although many in our movement profess to understand thesesubjects well, there has not been a paper since 1978 authorized bythe GBC, that the ordinary member of ISKCON can read and explain toothers the GBC position on the guru and initiation in ISKCON. Therehave been many papers by different Pandits, but none of them havebeen authorized by the GBC.

As a result there is large amount ofinconclusive literature on these topics. Variously accepted by somemembers of ISKCON and rejected by others. The GBC should beheavily criticized for this. Their duty is not to legislate and re-legislate every year without explanation. If the GBC do not take upthe task of explaining philosophically their resolutions to the restof the society then they have failed.

Although disagreement within ISKCON on minor topics is almostunavoidable, there should be an official view (doctrine) held by theGBC body on all major philosophical issues. For example, not allCatholics agree with the Vatican on all issues, however in the eyesof the Vatican, there are certain ideals which are Catholic doctrineand others that are not. There is a doctrinal committee in theCatholic church to evaluate the merits and demerits of any and allpapers, books, views and opinions that are put forward by people ingeneral and the clergy in particular. Every religious organizationmust explain it's doctrine and ISKCON is no exception.

Preamble.

 Before discussing the questions that have been put before themembers of the guru research sub-committee, (see GBC resolutions1988) some points must be reviewed which are of the utmostimportance to the discussion that follows.

It is necessary to adopt some type of methodology in dealing withthese questions. If common sense, logic and sastra are used inapplying the instructions of Srila Prabhupada then there will be noconfusion. For example, everyone accepts that Srila Prabhupadawrote in his books general laws meant to stand for all times, places,and circumstances. However this is not necessarily true of hisletters or other instructions. They may only be applicable inparticular times, places, and circumstances. Therefore his books aregreater proof when they seem to conflict with his letters. Similarly,a later instruction in the books or letters often supercedes a earlierone. Instructions of 1977 may supplant those of 1966 or 1976.

Another method of philosophical proof in ISKCON is the famous"Prabhupada said..." or "Prabhupada did like this...". We should be verycareful when using these statements to be sure they fit exactly thecircumstances upon which we superimpose them. His examples andinstructions have to be followed, but he is not to be imitated.

Co-operation plays a important role in decision making in ISKCON.Co-operation begins at home. Every sincere devotee is ready to putaside his misconceptions, in light of the truth in the sastra. What ifour interpretation of Srila Prabhupada's instructions conflicts withthe philosophy presented by the previous Acaryas of oursampradaya? The philosophy of parampara which Srila Prabhupadahimself taught, explains that the bona-fide spiritual master alwayspreaches the same message as his spiritual master, in an unbrokenline of knowledge and instruction, coming all the way from Krsna.

If Srila Prabhupada's instructions seem to be different from that ofthe sastra, then it is either because of his application according totime, place and circumstance, or a misinterpretation of hisinstructions. When one sees with true perspective, all theinstructions of the Acaryas and sastras agree. Therefore it isessential to know the sastra. When time, place or circumstancechange we can adjust without watering down Krsna conciousness.Without study of the sastra, Srila Prabhupada's instructions may bemisinterpreted or appear unclear.

sruti-smrti-puranadi-
pa=F1caratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedicliteratures like the Upanishads, Puranas and Narada Pa=F1caratra issimply an unnecessary disturbance in society." (Bhakti-rasamrta-sindhu 1.2.101). If we see disturbances in our society it can only bebecause we are disregarding these authorized sastras.

The Hari-bhakti-vilasa as the Authority on Etiquette forGaudiya Vaisnavas

This paper relies heavily on quotes from Hari-bhakti-vilasa. Hari-bhakti-vilasa is the guide book for Gaudiya Vaisnavas. In matters ofetiquette, etc. and especially on the subjects of guru and initiation,it stands supreme amongst other literatures. This is the opinion ofall Gaudiya Vaisnavas. Hari-bhakti-vilasa is the last word as far asGaudiya Vaisnava activities (anustana) is concerned. It wascommissioned to be written by Lord Caitanya, Himself. It waswritten by Sanatana and Gopala Bhatta Gosvamis, and it quotes fromalmost four hundred of the cream of Vedic literatures in support ofit's conclusions. Many persons have tried to put forward evidencefrom other obscure sastras, without first turning to Hari-bhakti-vilasa. However Srila Prabhupada clearly never mentioned theseother books. He did however have a lot to say about Hari-bhakti-vilasa. In order to see it's importance more clearly, I have compiledthe following quotes from Srila Prabhupada's books concerning theHari-bhakti-vilasa.

SB4.8.54 purport

Even in India, this point has been enunciated by Srila SanatanaGosvami in his book Hari-bhakti-vilasa, which is smriti and isthe authorized Vedic guide for Vaisnavas in their dailybehavior. Sanatana Gosvami says that as bell metal can turn to goldwhen mixed with mercury in a chemical process, so, by the bona-fidediksa, or initiation method, anyone can become a Vaisnava.

SB8.20.14 purport

Vaisnavas are never concerned with ritualistic smarta-brahmanas.Srila Sanatana Gosvami has therefore compiled Hari-bhakti-vilasa to guide the Vaisnavas, who never follow thesmarta-viddhi.

CCMadya1.35 purport

It is Srila Bhaktisiddhanta Sarasvati Gosvami's opinion,however, that to follow the Hari-bhakti-vilasa strictly isto actually follow the Vaisnava rituals in perfect order.

NOD-05

 Thus a Vaisnava automatically becomes a brahmana. This idea isalso supported by Sanatana Gosvami in his book Hari-bhakti-vilasa, which is the Vaisnava guide.

NOD-06

 Srila Rupa Gosvami states that his elder brother (SanatanaGosvami)has compiled Hari-bhakti-vilasa for the guidance of theVaisnavas and therein has mentioned many rules and regulations tobe followed by the Vaisnavas.

TLC-02

This and other rituals are mentioned in the Hari-bhakti-vilasa,the authoritative book of directions.

CC Madhya.23.104

 TEXT 104"Establish devotional service to Lord Krsna and Radharani inVrindavana. You should also compile bhakti scripture and preach thebhakti cult from Vrindavana.'' PURPORTSanatana Gosvami was enjoined (1) to broadcast the revealedscriptures on devotional service and establish the conclusions ofdevotional service, (2) to re-establish lost places of pilgrimage likeVrindavana and Radha-kunda, (3) to establish the Vrindavana methodof temple worship and install Deities in temples (Sri SanatanaGosvami established Madana-mohana temple, and Rupa Gosvamiestablished Govindaji temple.), and (4) to enunciate the behaviorof a Vaisnava (as Srila Sanatana Gosvami did in Hari-bhakti-vilasa).

CC Madhya.25.81

 TEXT 81"Mathura-Vrindavana is My own very dear abode. I want to do manythings there to preach Krsna consciousness." PURPORT Sri Caitanya Mahaprabhu wanted to accomplish many purposesthrough the exegetical endeavors of Srila Sanatana Gosvami. FirstSanatana Gosvami compiled the book called Brihad-bhagavatamritato teach people how to become devotees, execute devotional serviceand attain love of Krsna. Second, he compiled the Hari-bhakti-vilasa, wherein he collected authoritative statements fromscriptural injunctions regarding how a Vaisnava shouldbehave. Only by the endeavors of Sri Sanatana Gosvami were all thelost places of pilgrimage in the Vrindavana area excavated. Heestablished Madana-mohana, the first Deity in the Vrindavana area,and by his personal behavior he taught how one should act in therenounced order, completely devoted to the service of the Lord. Byhis personal example, he taught people how to stay in Vrindavana toexecute devotional service. The principal mission of Sri CaitanyaMahaprabhu was to preach Krsna consciousness. Mathura andVrindavana are the abodes of Lord Krsna. Therefore these two placesare very dear to Sri Caitanya Mahaprabhu, and He wanted to developtheir glories through Sanatana Gosvami.

CC Antya4.221

 TEXT 221"He also compiled the Hari-bhakti-vilasa, from which wecan understand the standard behavior of a devotee and thefull extent of a Vaisnava's duty."

 PURPORTSrila Bhaktisiddhanta Sarasvati Thakura writes: "The Hari-bhakti-vilasawas originally compiled by Srila Sanatana Gosvami. Later, GopalaBhatta Gosvami produced a shortened version of it and added theDig-darshini-tika. In the Hari-bhakti-vilasa there are so manyquotations from the satvata scriptures that sometimes itis inquired how the atheistic smartas can refuse to acceptthem and instead imagine some other opinions. What isrecorded in the Hari-bhakti-vilasa strictly follows theVedic scriptures and is certainly pure, but the attitude ofthe karmis is always one of giving up the conclusion ofpure Vaisnava understanding. Because the karmis are very muchattached to the world and material activities, they always try toestablish atheistic principles that oppose the understanding of theVaisnavas.

CC Madhya.24.332

 TEXT 330"In your book (Hari-bhakti-vilasa) there should be thecharacteristics of the bona fide guru and the bona fidedisciple. Then, before accepting a spiritual master, one canbe assured of the spiritual master's position. Similarly,the spiritual master can also be assured of the disciple'sposition. The Supreme PersonaIity of Godhead, Krsna, should bedescribed as the worshipable object, and you should consider thebija-mantra for the worship of Krsna, Rama or any other expansionof the Supreme Personality of Godhead."



The Questions.

Question 1. If one's initiating guru falls down, must onenecessarily take re-initiation? Please present scriptural evidenceto support your points.

Question 2. If one develops a siksa relationship with a seniordevotee in ISKCON, can the relationship be strong enough to obviatethe need for formal diksa? (Please answer this with reference bothto uninitiated devotees and to devotees whose diksa guru has fallen.)

Question 3. Upon whom should the disciple of a fallen gurumeditate when chanting the Gayatri mantra directed to the guru?

Question 4. Can the disciple of a fallen guru serve as a qualifiedbrahmana to make offerings to Krsna?

Question 5. Can the disciple of a fallen guru give diksa? If so, whatwill be his link to the disciplic succession?



Comment.

Some considerations about these questions. They seem to be phrasedwith the idea that re-initiation is bona fide. Let us examine thisclaim linguistically. The word re-initiation does not occur insanskrit or even in bengali. Where this term comes from should bestated before using it to describe any philosophical idea. Theconcept of a word for re-initiation is illogical, for obviously if oneis properly initiated then there is no question of re-initiation, and ifone is not properly initiated then he is not initiated at all. Sowhere is the question of re-initiation? No, there is only thequestion of proper and improper initiation. Just as Prabhupadahas said that there is no such thing as 'bogus' guru, the word guruimplies bona fide, similarly the word initiation implies bona fide.Since the word is being used freely in the GBC and ISKCON in generalI will use it. However before using it I would like to define it. Ourunderstanding of this term (re-initiation) necessarily depends uponour definition of initiation or diksha. Let us now examine themeaning of that term (initiation or diksha) in order to come to gripswith the meaning of our new term 're-initiation'.

The Definition of Initiation and Re-initiation

Defining Initiation:

Diksha: From Srila Prabhupada's books this term is described asfollows:"Srila Jiva Gosvami quotes Hari-bhakti-vilasa to explain diksha inhis Bhakti-sandarbha (283)":

divyam j=F1anam yato dadyat
kuryat papasya sankshayam
tasmat diksheti sa prokta
desikais tattva-kovidaih

"Diksha is the process by which one can awaken his transcendentalknowledge and vanquish all reactions caused by sinful activity. Aperson expert in the study of the revealed scriptures knows thisprocess as diksha." Cc. Madhya 15.108

"Diksha actually means initiating a disciple with transcendentalknowledge by which he becomes freed from all materialcontamination." Cc.Madhya 4.111

The word diksha is a compound word in sanskrit and is derived fromthe two words 'diyate' the verb 'to give' and 'kshiyate' the verb 'todestroy'. The following sloka describes the meanings of these twowords in the context of diksha.

diyate muktiranaya
kshiyate carsya patakam
diyate kshiyate tasmat
sa dikshetya vidhiyate

"Diyate (to give) indicates the giving of liberation, kshiyate (todestroy) indicates the destruction of sins thus these two wordscome together in the word diksha to mean that process by which sinsare destroyed and liberation is given": Pa=F1caratra Aniruddha Samhita4.4

=46rom the above quotation of Jiva Gosvami's Bhakti sandarbha, whichhe is quoting from Hari-bhakti-vilasa 2.9, we understand thatinitiation is the process of giving transcendental knowledge to aperson, by the understanding of which, he becomes purified from hisprevious bad habits and becomes a Vaisnava. The example is alsogiven by Srila Prabhupada of pulling the plug of an electric fan,which causes the fan to slow down and finally stop.

This explanation of diksha is very general and BaladevaVidyabhusana in his Prameya Ratnavali has made a further detailedexplanation of the nature of the knowledge given, as well as theother ceremonies to be performed in the giving of diksha.

avapta pa=F1ca samskaro
labdha dvi vidha bhaktikah
sakshat krtya harim tasya
dhamni nityam premodate

tapah pundram tatha nama
mantro yagas ca pa=F1camah
amihi pa=F1ca samskarah
paramaikanti hetavah

tapo'tra tapta cakradi
mudra dharanam ucyate
tenaiva harinamadi
mudra capyupalakshyate

harinamaksharair gatram
ankayec candanadina
sa lokapavano bhutva
tasya lokam avapnuyat

pundram syad urddhva pundram tac
chastre bahuvidham smrtam
hari mandira tat pada
krtyadi subhavaham

namatra gaditam sadbhir
hari bhrtyatva bodhakam
mantro'shtadasa varnadih
sveshta deva vapurmatah

salagramadi puja tu
yaga sabdena kathyate
pramananyeshu drsyani
puranadishu sadhubhih

"He, who is purified with the five sacraments of initiation and whoendeavors on the two paths of bhakti (vaidhi and raganuga), realizesthe supreme Lord Hari and rejoices forever in His abode."

"The five sacraments of initiation are as follows: 1. Branding thebody with the symbols of Lord Vishnu (Conch and Disc) 2. Putting onof Vaishnava tilaka 3. Accepting a name as a servant of the Lord (eg.Krishna dasa) 4. Receiving the mantra of the sampradaya (in thiscase the Gopal mantra with Kama bija) 5. Surrender and worship ofthe supreme Lord through a bonafide disciplic succession. These fivesacraments of initiation are indeed conducive to one-pointeddevotion to the supreme Lord."

(A further explanation is given by Baladeva individually of thesefive.)

"The word 'tapa' or 'branding' means the putting on the body(shoulders) of the marks of the disc, etc, with heated metal brands(also called mudras). Besides branding, it includes also the writingof the name of Hari on one's body (with tilaka or sandalpaste)."

(N.B. This practice is found in Hari-bhakti-vilasa, and has beenmentioned by Srila Prabhupada in Sri Caitanya Caritamrta MadhyaLila 1.35 Purport, while referring to the subject matter of Hari-bhakti-vilasa, quote "There are also descriptions of branding thebody with the symbols of Vishnu" It should also be noted that thissystem of branding although still common today amongst thevaishnavas of the Madhva and Ramanuja sampradayas, has fallen intodisuse among Gaudiya vaishnavas who prefer to stamp or draw thesymbols on their bodies with tilaka or sandalpaste.)

"Let him mark on his body with sandalwood paste the syllables ofthe name of Lord Hari. Such a person purifies this world (whilealive) and (after death) obtains the spiritual world."

"The Tilaka mark which is made of straight perpendicular lines onthe forehead is called Urddhva Pundra. The scriptures describeseveral kinds. It may represent the temple of Lord Hari (as areminder that the body is the temple of the Supersoul). According toothers it should be like a footprint of Lord Hari on the forehead ofthe devotee (showing that one is a servant of God). This tilaka is amost auspicious mark."

"The word 'nama' indicates that the guru gives a name whichtranslated should indicate that the devotee is a "servant of God" ( eg.Hari dasa, etc)."

"The mantra must be the vaishnava mantra of eighteen syllables(Klim Krishnaya Govindaya Gopijanavallabhaya Svaha). It isconsidered to be the body of one's ishta devata (Lord Krishna)."

(By this process of giving the mantra the guru is giving the disciple,the essence of all knowledge by which he can come to knoweverything in spiritual life. The mantra is considered non-differentfrom Lord Krishna. The guru thus gives Krishna to the disciple.)

"The word 'yaga' means the worship of the supreme Lord in the formof the deity, such as salagrama sila, etc."

"The Sadhus (Vaishnava Holy Men) should find the details of theseoperations in the scriptures (Puranas, Pa=F1caratras, etc.) that are theauthorities on these five sacraments." Quoted from PrameyaRatnavali 8. 5-6 by Baladeva Vidyabhusana who himself is quotingfrom Padma Purana.

In the Hari-bhakti-vilasa, second vilasa, Sanatana and Gopala BhattaGosvamis give a very detailed explanation of the process of diksha.In this description the whole process is summarized by saying thatthe only necessary and indeed essential act in initiation, is thespeaking or giving of the mantra, (not the Hare Krishna mantra whichis referred to correctly as Hari nam and not mantra) Klim KrishnayaGovindaya Gopijanavallabhaya Svaha, by the guru into the disciple'sear (Hari-bhakti-vilasa 2.243-6).

athopadesas tattva sare
atrapyasaktah kascicced
avjambhyarccya sakshatam
tad ambhasabhishicyashta
varan mulena ke karam

nidhayasum japet karne
upadese tvayam vidhih
candra suryya grahe tirthe
siddha kshetre sivalaye

mantra matra prakathanam
upadesah sa ucyete

tatra tatraiva viseshah sri narada pa=F1caratre

vitta lobhadvi muktasya
svalpa vittasya dehinah
samsara bhaya bhitasya
vishnu bhaktasya tattvatah

agna vajyan vite vijaih
salileh kevalais ca va
dravya hinasya kurvita
vacasanugraham guruh

yah samah sarva bhuteshu
virago vita matsarah
jitendriyah sucir dakshah
sarvangavayavanvitah

karmana manasa vaca
bhite cabhayadah sada
sama buddhi padam praptas
tatrapi bhagavan mayah

pa=F1ca kala paras caiva
pa=F1caratrartha vit tatha
vishnu tattvam parij=F1aya
ekam caneka bhedagam

dikshayen medinim sarvam
kim punas copasan natam

"In the Tantra Sagara it is stated that if one is unable to execute theabove mentioned rituals, then he can establish a conchshell full ofwater by chanting the mantra over it. He should then sprinkle theprospective disciple with that water eight times. Placing his righthand on the head of the disciple, he should then utter the mantra intohis right ear."

"At the time of solar or lunar eclipses, or in a holy place, or anspiritual place, or in a temple, nothing is required except the givingof the mantra."

In the Narada Pa=F1caratra equal importance is given to the long andshort methods of initiation."The mantra may be imparted to the disciple after sprinkling himwith water from a pot which has been placed in a SarvatobhadraMandala, or with water from a consecrated lotus, or afterperforming fire sacrifice with grains or even with words alone."

Taking the above quotes into consideration, it is seen that initiationor diksha although comprised of five main stages, is essentially theaural transmission of the mantra of the sampradaya (again not to beconfused with the Hare Krishna mantra which is technically calledHari nam) to the disciple by the guru.

Defining Re-Initiation:

The definition of re-initiation, must naturally involve the taking ofany or all of the above steps of initiation (as outlined in thesastras), especially the taking of the same mantra again afterhaving taken it before from another guru.

I am assuming that this is the meaning of re-initiation. Because theterm is not used in the sastra I am explaining it, so the readers willunderstand what it means. Now with these terms defined we canproceed to the questions that have been posed.





Answering The Questions.

Question 1. If one's initiating guru falls down, must onenecessarily take re-initiation? Please present scriptural evidenceto support your points.

Answer 1. Firstly, let me answer this question with reference tothe books of Srila Prabhupada, and then from Hari-bhakti-vilasa.

"A devotee must have only one initiating spiritual masterbecause in the scriptures acceptance of more than one isalways forbidden." There is no limit, however, to the number ofinstructing spiritual masters one may accept. CC.Adi 1.35 Purport

This statement of Srila Prabhupada's in the Caitanya Caritamrtashould not be ignored. It comes specifically in the section relatingto the understanding of guru tattva. Srila Prabhupada has used theword "always" here to be very emphatic about this point. Thereforeon the basis of Srila Prabhupada's books one cannot get re-initiated, because in the scriptures it is always forbiddento have more than one initiating guru. One can reject theinstructions of his fallen diksa guru but must not reject thediksa and accept another diksa guru which is always forbidden.There is no limit to the number of siksa gurus that anyone mayaccept, whether his diksa guru is fallen or not.

There are many places in other Gaudiya scriptures that explain thesituation when the initiating guru goes through some spiritualdifficulty. However in all these scriptures only once is the idea oftaking initiation into the same mantra again from another guru,mentioned. No one can show apart from this one quote, where thewords diksa or vidhi or mantra grahana (initiation, ceremony, ortaking the mantra) are mentioned in this connection. They are not.The one quote applicable to re-initiation is given in the fourthchapter of Hari-bhakti-vilasa, (where it is given in a section calledExtreme Exceptions) and is also quoted by Jiva Goswami. It is asfollows from Narada-Pa=F1caratra:

avaishnavopadishtena
mantrena nirayam vrajet
punas ca vidhina samyag
grahayed vaishnavad guroh

Hari-bhakti-vilasa 4.144 (Also quoted SB. 11.3.48 Purport)



"One who is initiated into a mantra by a non-Vaisnava mustgo to hell. Therefore he should again be initiated properly,according to the prescribed method, by a Vaisnava guru."Quoted from Hari-bhakti-vilasa 4.144, Bhakti Sandarbha and SB.11.3.48 Purport.

In the purport to this verse Srila Sanatana Gosvami quotes anotherverse, to be sure that we understand that a Vaisnava guru whosomehow deviates, is not considered within this non-Vaisnavacategory.

"marga stho vapy amarga sthah"

"Whether he is situated on the path or off the path (ofdevotional service) the (Vaisnava) guru cannot be given up".

Quoted from Sanatana Goswami's purport to Hari-bhakti-vilasa4.144

This statement seems to be radically opposed to views currentlyheld in ISKCON.

This does not entirely solve the problem because ISKCON has todecide for itself who is a Vaisnava guru and who is a non-Vaisnavaguru. To understand this quote in context we should read what elseis said in Hari-bhakti-vilasa. The definition of non-Vaisnava is givenin the very first vilasa as follows:

=46rom Hayasirsha Pa=F1caratra
jaiminih sugatasca nastiko nagna eva ca
kapilascakshapadasca shadete hetuvadinah
Quoted from Hari-bhakti-vilasa 1.48

"Followers of Jaimini, Sugata, Atheists, Nagas, followers of theAtheist Kapila and Buddhists are six types of non-Vaisnavas."

At the time of giving initiation all of the suspended gurus of ISKCONwere accepted and presented as bona fide Vaisnavas gurus; just asmany others are accepted and presented as bona fide Vaisnava gurustoday. Perhaps they were not very advanced Vaisnavas but they werestill Vaisnavas. Therefore it follows (from what we read in Hari-bhakti-vilasa) that the initiation is proper and the following takesplace.

CC Antya 4-192, P92diksa kale bhakta kare atma-samarpana
sei-kale krsna tare kore atma-sama

"At the time of initiation, when a devotee fully surrenders unto theservice of the Lord, Krsna accepts him to be as good as Himself."

=46rom this statement of the Caitanya Caritamrta it is seen that thedevotee becomes transcendentally situated at the time of initiation.Once under the divine nature how will his initiating guru's falldownaffect his spiritual status? Many people say that if the initiatingguru falls down then the link with Krsna is broken. They of courseneglect the very real role that the siksha guru(s) plays in linking usto the guru parampara.

From practical experience we see many of the disciples of fallengurus continuing to chant and advance in devotional service. Whyshould we conclude that their link has been broken? Obviously, someof them became bewildered, when their diksa guru fell down. Theyneed not be bewildered if they are preached to with the properunderstanding. They can at once become fixed by taking shelter of anappropriate siksa guru. Why should they be blamed for the spiritualdifficulties of their guru? Many disciples may have left ISKCON.Many of Srila Prabhupada's disciples left too. The fact is that no oneleaves the service of the Lord unless he himself decides to. Krsnanever disqualifies anyone due to the sins of another. Each individualalways has the minute independence to serve Krsna or not.Therefore, as pointed out by many Vaisnavas, including BhaktivinodeThakura and Nara Hari Sarkara (in their books Jaiva Dharma, HariNam Cintamani and Sri Krishna Bhajanamrta) the disciple needs onlyto find a suitable siksha guru to again guide him on the path ofspiritual life. The word diksha is never used by theseauthors, thus indicating there is no re-initiation.

We have the testimony of many living authorities on the subject whoalso give the same statements. For example: "Narayana Maharajasaid that those devotees whose gurus have fallen should beencouraged to take shelter in Prabhupada. And he said thosedisciples whose spiritual masters have not fallen should haverespect for their spiritual masters and approach the disciplicsuccession through them. It is not that everyone should think, "Well,now I don't trust my spiritual master." Quoted from guru ReformNotebook P56. When Narayana Maharaja was asked "If the initiatingguru falls down, is there any need for re-initiation?" he explained "There is no need of re-initiation... The safest path is forSrila Prabhupada to be accepted by those disciples. No oneshould disturb them, but such persons must recognize theGBC and the principles of Krsna conciousness."

There is no doubt that the fallen guru's instructions should not befollowed. In this aspect he is no longer guru. But the questionremains, should everything that he has given be regarded as bogus?Should his previous good instructions be rejected along with thebad? Should the holy name as well as other bona-fide mantras berejected? Should the advancement that the disciple has made underhim be rejected? Should both guru and disciple and their service toKrsna be totally rejected? Nowhere in the scripture is it stated thatthe diksa, Hari nam, mantra, service or advancement of an individualshould be disregarded in this way. Even if someone is fallen weshould respect the service that he performed.

If anyone, guru or not has deviated from the path of guru (siksa anddiksa), sadhu and sastra he is understood to be a fallen Vaisnava andcan at once become rightly situated again on the path of devotionalservice if he re-engages himself whole-heartedly in the service ofthe Lord.

api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

"Even if one commits the most abominable action, if he is engaged indevotional service he is to be considered saintly because he isproperly situated in his determination."Purport:" The words sadhur eva, "he is saintly," are very emphatic.They are a warning to the non-devotees that because of anaccidental falldown a devotee should not be derided; he should stillbe considered saintly even if he has accidentally fallen down. Andthe word mantavyah is still more emphatic. If one does not followthis rule, and derides a devotee for his accidental falldown, then oneis disobeying the order of the Supreme Lord. ... No one should takeadvantage of this verse and commit nonsense and think that he isstill a devotee (this should be the attitude of the fallen persontowards himself). If he does not improve his character by devotionalservice, then it is to be understood (that is by others) that he is nota high devotee." Words in brackets supplied by me.

Notice here that Prabhupada does not call him a non-devotee or anon-Vaisnava but says he is not a high devotee. In other words he isstill a devotee, not a high one, but a lower or fallen one.

 Some people may not agree with the above statements from sastra,but examine the alternatives to the above philosophy.

Alternative 1.

Some people believe that the fallen gurus of ISKCON were notVaisnavas. These people are divided into two groups. One groupbelieves that the guru in question was never a Vaisnava and theanother group believes that he was a Vaisnava but is no longer aVaisnava. The latter group place stress on whether or not they thinkhe was a Vaisnava at the time of the particular initiation inquestion. If we say that these people were never Vaisnavas then wecome up with several problems.1. How did they ever become gurus?2. If they were appointed by Prabhupada then did Prabhupada make amistake? (a dangerous idea)3. If they appeared to be Vaisnavas and actually were not then howcan we tell in the future who is a Vaisnava and who is not? By taking this first line of reasoning we are completely destroyingthe credibility of the initiating guru in ISKCON. We may even begin todoubt the vision of Srila Prabhupada if we accept that he appointedsuch persons to that position. (Needless to say this is not a verygood philosophy.)

The second line of reasoning would have us believe that a person canbecome a Vaisnava and then he can become a non-Vaisnava. Assumingthat at the time he performed the initiation he was a Vaisnava mostpeople say the disciple is properly initiated. There are severalproblems in these ideas.1. How can we tell when a person is a Vaisnava or not?2. Shouldn't the GBC issue a date after which the above mentionedguru is to be considered bogus?3. If that date is not issued then the only other indication from theGBC would be the date of his suspension from guruship, in whichcase all those initiated before that time, have been initiated by abona fide (GBC approved) guru. Since after suspension he no longer isable to initiate in ISKCON, there would be no problem of re-initiation.

4. Without clear explanation from the GBC, the disciples are left tospeculate as to when their guru became bogus and if in fact they areinitiated or not.

5. When asking for opinions on this matter these disciples receiveconflicting reports from other devotees while the GBC have nophilosophical advice to give.

These lines of reasoning degrade not only the position of theinitiating guru but also that of the GBC.

 Consider the idea of continuity of devotional service which is setforth in the Nectar of Devotion by Srila Prabhupada and also by RupaGoswami. Once someone has been initiated by a bonafide spiritualmaster (i.e. Srila Prabhupada) and has performed devotional service,that service is never lost. These fallen gurus are in fact Vaisnavas,but fallen Vaisnavas. They will have to suffer for their offenses butultimately none of their advancement in devotional service is lost.Why should we think that their status as Vaisnavas is lost?

We should be very careful before we say that these gurus are notVaisnavas because Vaisnava aparadha is a very dangerous thing.People who live in glass houses should avoid throwing stones.Prabhupada always discouraged his disciples from criticizing fallendevotees. Their status is factually fallen but due to their previousactivities they must be understood to be devotees. Would Prabhupadaencourage non-Vaisnavas to become gurus in ISKCON?

Alternative 2.

Some believe that the parampara is like a chain and that theinitiating gurus are the only links in that chain. The conclusion hereis that when the chain is broken by one of the links then theconnection is also broken. At first glance this seems to be areasonable idea, however it completely ignores the position of thesiksa guru in the parampara system. Can the holders of such viewsgive the diksa parampara of ISKCON? It is quite openly understood byall members of the Gaudiya Math and historically aware members ofISKCON, that the guru parampara mentioned in the BhagavadGita As It Is, is not a diksa parampara. It derives it's powernot from a pure diksa succession, but from the continuity of it'sspiritual instructions (siksa).

"Another point is that disciplic succession does not meanone has to be directly a disciple of a particular person."Letter to Kirtananda, Jan 69

"Disciplic succession does not always mean that one has tobe initiated officially. Disciplic succession means toaccept the disciplic conclusion... We are not directly fromVyasadeva, but our Gurudeva is a representative ofVyasadeva." Letter to Dinesh, Oct 69

It is stated in Bhagavad Gita itself, that when the teachings or siksais lost then the parampara becomes broken. "The Personality ofGodhead, Lord Sri Krishna, said: I instructed this imperishablescience of yoga to the sun-god, Vivasvan, and Vivasvan instructed itto Manu, the father of mankind, and Manu in turn instructed it toIlshvaku." Notice that the word 'instructed' is used three times butnot once is the word initiated used. If initiation were so importantwouldn't it be mentioned? In the next verse it is said that the chainwas broken and the knowledge needed to be spoken again. Later in thechapter Krishna advises to approach a spiritual master who canimpart knowledge to you. The method is described as 'inquiringsubmissively' and 'rendering service', however initiation is notspecifically mentioned.

Some who accept the above philosophy, counter by saying that all thegurus in the parampara had initiating spiritual masters. Althoughthey may not be direct disciples, one can fill in the names and datesto find a diksa parampara. There are some major problems with thisidea.

1. Fill in the names and dates and see if you can make a diksaparampara. You will find that you cannot.

2. If it is so important in spiritual life to be connected only throughthe diksa guru then the parampara given to us by Srila Prabhupada,Srila Bhaktisiddhanta, Srila Baladeva Vidyabhusana, and KaviKarnapura is of little or no use in authenticating our spiritualheritage. This is tantamount to saying that the above mentionedAcaryas have mistakenly presented the guru parampara to us.(another dangerous philosophical conclusion) If a pure diksaparampara is so important then why didn't Srila Prabhupada give usone?

3. The followers of this philosophy must conclude that the guruparampara is bogus and therefore ISKCON, the Gaudiya Math and infact the whole Brahma-Madhva-Gaudiya Sampradaya is bogus. SrilaBaladeva Vidyabhusana presented this very parampara to defeat theholders of such views.

4. Ananta Vasudeva (the Acarya of the Gaudiya math after SrilaBhaktisiddhanta) came to this conclusion to justify his falldownfrom the position of Acarya, and thus took initiation into a purediksa parampara.

5. This view of the guru parampara caused many members to leavethe Gaudiya Math (and a few to leave ISKCON, Nitai for example, whoSrila Prabhupada cursed to never advance because he criticized SrilaBhaktisiddhanta for not coming in a bona fide diksa parampara). Allthose who left accepted other diksa gurus who were in pure diksaguru paramparas. Something which Srila Prabhupada heavilycriticize=03d.

=46rom a scriptural point of view, in both Srila Prabhupada's books andthe Hari-bhakti-vilasa, the only course left open to the members ofISKCON is outlined in the beginning of this paper. It is summarizedhere, for further clarification.

Summary:

1. All members of ISKCON are Vaisnavas, not Buddhists, Jains,Mayavadis, Hetuvadins, Sankhyites, etc. Therefore initiation by themis Vaisnava initiation which links one, once and for all, with Krsna.The link is never broken by Krsna, just as a contract made with acompany remains fixed although representatives of that companymay come and go. The only way the connection can be broken is onthe side of the disciple, by his inability to follow the siksa orinstructions coming to him from Krsna through the mediums of gurus(siksa and diksa), sadhus, and sastra.

2. If the initiating guru is a non-Vaisnava (ie. not an ISKCON guruor a guru from any other bona fide Vaisnava organization), then onemust take initiation from a Vaisnava guru. To take re-initiation is aguru aparadha, a Vaisnava aparadha, an offense against the diksamantras, and the holy name that one has received. The person whodoes so goes to hell by the verdict of the sastra.

bodhah kalushitas tena
dauratmyam prakati krtam
gurur yena parityaktas
tena tyaktah pura harih

Brahmavaivarta Purana (Also quoted SB.11.3.48 Purport)

"One pollutes his own intelligence and exhibits severeweakness of character when he rejects his own spiritualmaster. Indeed, such a person has already rejected theSupreme Lord, Hari."

3. The GBC resolutions expressing that a person may or maynot take re-initiation are not definitive. Considering theabove criterion no one in ISKCON should take re-initiation.

Question 2. If one develops a siksa relationship with a seniordevotee in ISKCON, can the relationship be strong enough to obviatethe need for formal diksa? (Please answer this with reference bothto uninitiated devotees and to devotees whose diksa guru has fallen.)

Answer 2. "Generally a spiritual master who constantly instructs adisciple in spiritual science becomes his initiating spiritual masterlater on." CC.Adi1.35 Purport.

This is the natural progression of spiritual life.

"One should always remember that a person who is reluctant toaccept a spiritual master and be initiated is sure to be baffled in hisendeavor to go back to Godhead. One who is not properly initiatedmay present himself as a great devotee, but in fact he is sure toencounter many stumbling blocks on his path of progress towardspiritual realization, with the result that he must continue his termof material existence without relief. Such a helpless person iscompared to a ship without a rudder, for such a ship can never reachit's destination." CC Adi 1.35 Purport

Concerning a devotee whose diksa guru has fallen, as explained abovehe is initiated therefore there is no question of getting re-initiated.

"A devotee must have only one initiating spiritual masterbecause in the scriptures acceptance of more than one isalways forbidden." CC.Adi 1.35 Purport

 In another lengthy purport Srila Prabhupada again explains thatdiksa is necessary and he quotes from several sources to prove it.

CCMadhya15.TEXT 108

"One does not have to undergo initiation or execute theactivities required before initiation. One simply has tovibrate the holy name with his lips. Thus even a man in thelowest class [candala] can be delivered."

PURPORT

 Srila Jiva Gosvami explains diksa in his Bhakti-sandarbha (283):

divyam jnanam yato dadyat
kuryat papasya sanksayam
tasmat dikseti sa prokta
 desikais tattva-kovidaih

"Diksa is the process by which one can awaken his transcendentalknowledge and vanquish all reactions caused by sinful activity. Aperson expert in the study of the revealed scriptures knows thisprocess as diksa.'' The regulative principles of diksa are explained inthe Hari-bhakti-vilasa (Vilasa 2.3,4) and in Bhakti-sandarbha (283).As stated:

dvijanam anupetanam
svakarmadhyayanadisu
yathadhikaro nastiha
syac copanayanad anu

tathatradikshitanam tu
mantra-devarcanadisu
 nadhikaro'sty atah kuryad
atmanam siva-samstutam

"Even though born in a brahmana family, one cannot engage in Vedicrituals without being initiated and having a sacred thread. Althoughborn in a brahmana family, one becomes a brahmana after initiationand the sacred thread ceremony. Unless one is initiated as abrahmana, he cannot worship the holy name properly.''

According to the Vaisnava regulative principles, one must beinitiated as a brahmana. The Hari-bhakti-vilasa (2.6) quotes thefollowing injunction from the Visnu-yamala:

adiksitasya vamoru
krtam sarvam nirarthakam
pasu-yonim avapnoti
diksa-virahito janah

"Unless one is initiated by a bona fide spiritual master, all hisdevotional activities are useless. A person who is not properlyinitiated can descend again into the animal species."Hari-bhakti-vilasa (2.10) further quotes:



ato gurum pranamyaivam
sarva-svam vinivedya ca
grhniyad Vaisnavam mantram
diksa-purvam vidhanatah

"It is the duty of every human being to surrender to a bona fidespiritual master. Giving him everything--body, mind andintelligence--one must take a Vaisnava initiation from him." TheBhakti-sandarbha (298) gives the following quotation from theTattvasagara:



yatha kancanatam yati
kasyam rasa-vidhanatah
tatha diksa-vidhanena
dvijatvam jayate nrnam

"By chemical manipulation, bell metal is turned into gold whentouched by mercury; similarly, when a person is properly initiated,he can acquire the qualities of a brahmana.'' The Hari-bhakti-vilasa(17.11,12) in discussing the purascarya process, quotes thefollowing verses from Agastya-samhita:

puja traikaliki nityam
japas tarpanam eva ca
homo brahmana-bhuktis ca
purascaranam ucyate

guror labdhasya mantrasya
prasadena yatha-vidhi
pa=F1cangopasana-siddhyai
puras caitad vidhiyate

"In the morning, afternoon and evening, one should worship the Deity,chant the Hare Krsna mantra, offer oblations, perform a firesacrifice, and feed the brahmanas. These five activities constitutepurascarya. To attain full success when taking initiation from thespiritual master, one should first perform these purascaryaprocesses.

"The word purah means "before" and carya means "activities.'' Due tothe necessity of these activities, we do not immediately initiatedisciples in the International Society for Krsna Consciousness. Forsix months, a candidate for initiation must first attend arati andclasses in the sastras, practice the regulative principles andassociate with other devotees. When one is actually advanced in thepurascarya-vidhi, he is recommended by the local temple presidentfor initiation. It is not that anyone can be suddenly initiated withoutmeeting the requirements. When one is further advanced by chantingthe Hare Krsna mantra sixteen rounds daily, following the regulativeprinciples and attending classes, he receives the sacred thread(brahminical recognition) after the second six months. In the Hari-bhakti-vilasa (17.4,5,7) it is stated:

vina yena na siddhah syan
mantro varsha-shatair api
krtena yena labhate
 sadhako vanchitam phalam

purashcara na-sampanno
 mantro hi phala-dhayakah
atah purashkriyam kuryat
mantravit siddhi-kanksaya

puraskriya hi mantranam
pradhanam viryam ucyate
virya-hino yatha dehi
 sarva-karmasu na ksamah

purascarana-hino hi
tatha mantrah prakirtitah

"Without performing the purascarya activities, one cannot becomeperfect even by chanting this mantra for hundreds of years. However,one who has undergone the purascarya-vidhi process can attainsuccess very easily. If one wishes to perfect his initiation, he mustfirst undergo the purascarya activities. The purascarya process isthe life-force by which one is successful in chanting the mantra.Without the life-force, one cannot do anything; similarly, withoutthe life force of purascarya-vidhi, no mantra can be perfected.'' Inhis Bhakti-sandarbha (283), Srila Jiva Gosvami states:

yadyapi shri-bhagavata-mate pancaratradi-vat arcana-margasya
avasyakatvam nasti, tad vinapi saranapattyadinam ekatarenapi
purushartha-siddher abhihitatvat, tathapi shri-naradadi-
vartmanusaradbhih sri-bhagavata saha sambandha-vishesham
diksha-vidhanena sri-guru-carana-sampaditam cikirshadbhih
kritayam diksayam arcanam avam kriyetaiva.

Of similar importance Bhakti-sandarbha (284):

yadyapi svarupato nasti, tathapi prayah svabhavato dehadi-
sambandhena kardaya-shilanam vikshipta-cittanam jananam tat-
tat-sankoci-karanaya shrimad-rishi-prabhritibhir atrarcana-marge
kvacit kvacit kacit kacin maryada stapitasti.

Similarly in the Ramarcana-candrika it is stated:

vinaiva diksam viprendra
 purascaryam vinaiva hi
vinaiva nyasa-vidhina
 japa-matrena siddhida